the cradle. They said to Aisha: By Allah (18), we do not know, perhaps it was a concession from the Prophet (peace and blessings of Allah be upon him) specifically for Salim, exclusive of other people. This was narrated by al-Nasa'i, Abu Dawud, and others (19). Our evidence is the saying of Allah (the Almighty): "And the mothers shall nurse their children for two full years for those who wish to complete the nursing period" (20). Thus, He made the completion of nursing two years, which indicates that there is no legal effect for it after them. It is reported from Aisha that the Messenger of Allah (peace and blessings of Allah be upon him) entered upon her while a man was with her, and the face of the Prophet (peace and blessings of Allah be upon him) changed. She said: O Messenger of Allah, he is my brother through breastfeeding. The Messenger of Allah (peace and blessings of Allah be upon him) said: "Look into who your brothers are, for verily breastfeeding is only [effective in establishing prohibition] from hunger." (Agreed upon) (21). From Umm Salama, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Nothing prohibits from breastfeeding except that which tears the intestines and occurs before weaning." This was reported by al-Tirmidhi (22), who said: It is a hasan sahih (good and authentic) hadith. Given this, it is necessary to interpret the report of Abu Hudhayfa as being specific to him, not others, just as the rest of the wives of the Prophet (peace and blessings of Allah be upon him) said. The statement of Abu Hanifa is an arbitrary opinion that contradicts the manifest text of the Book and the statements of the Companions. We have reported from Ali and Ibn Abbas that what is intended by 'gestation' is the gestation of the womb. Ali used this as evidence that the minimum duration of pregnancy is six months. This has also been indicated by the saying of Allah (the Almighty): "And his weaning is in two years" (23). If it were interpreted as Abu Hanifa said, it would be contradictory to this verse.
(18) Not present in [B]. (19) Its documentation (takhrij) was provided previously in: 9/492. (20) Surah al-Baqarah, 233. (21) Reported by al-Bukhari, in: The Chapter of Testimony Concerning Lineage, from the Book of Testimonies, and in: The Chapter of One Who Said: There is No Breastfeeding After Two Years, from the Book of Marriage, Sahih al-Bukhari 3/223, 7/12. And by Muslim, in: The Chapter: Verily Breastfeeding is from Hunger, from the Book of Breastfeeding. Sahih Muslim 2/1078. It was also reported by al-Nasa'i, in: The Chapter of the Amount that Prohibits through Breastfeeding, from the Book of Marriage. al-Mujtaba 6/84. And by al-Darimi, in: The Chapter of Breastfeeding of an Adult, from the Book of Marriage. Sunan al-Darimi 2/158. (22) In: The Chapter of What Has Been Reported that Breastfeeding Does Not Prohibit Except in Childhood Before Two Years, from the Chapters of Breastfeeding. 'Aridat al-Ahwadhi 5/97. It was also reported by Ibn Majah, in: The Chapter: There is No Breastfeeding After Weaning, from the Book of Marriage. Sunan Ibn Majah 1/626. (23) Surah Luqman, 14.
المَهْدِ، وقُلْنَ لعائشةَ: واللهِ (١٨) ما نَدْرِى، لعَلَّها رُخْصةٌ من النَّبِيِّ -صلى اللَّه عليه وسلم- لسالمٍ دُون الناسِ. روَاه النَّسَائِيُّ، وأبو داودَ، وغيرُهما (١٩). ولَنا، قولُ اللَّه تعالى: {وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ} (٢٠). فجعل تمامَ الرَّضاعةِ حَوْلَيْنِ، فيَدُلُّ على أنَّه لا حُكْمَ لها بعدَهما. وعن عائشةَ، أنَّ رسُولَ اللَّه -صلى اللَّه عليه وسلم- دَخَل عليها وعندَها رَجُلٌ، فتَغيَّرَ وَجْهُ النَّبِيِّ -صلى اللَّه عليه وسلم-، فقالت: يا رسولَ اللَّه، إنَّه أخِى مِن الرَّضَاعةِ. فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "انْظُرْنَ مَنْ إخْوَانُكُنَّ، فَإنَّمَا الرَّضَاعَةُ مِنَ الْمَجاعَةِ". مُتَّفَقٌ عليه (٢١). وعن أُمِّ سَلَمةَ، قالت: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "لَا يُحَرِّمُ مِن الرَّضَاعِ، إلَّا مَا فَتَقَ الْأمْعَاءَ، وكَانَ قَبْلَ الْفِطَامِ". أخْرَجَه التِّرْمِذِيُّ (٢٢)، وقال: حديثٌ حسنٌ صحيحٌ. وعند هذا يتَعَيَّنُ حَمْلُ خَبَرِ أبي حُذَيْفةَ على أنَّه خاصٌّ له دُونَ الناسِ، كما قال سائرُ أزْواجِ النَّبِيِّ -صلى اللَّه عليه وسلم-. وقولُ أبي حنيفةَ، تَحَكُّمٌ يُخالِفُ ظاهِرَ الكِتابِ وقولَ الصحابةِ، فقد روَيْنا عن عليٍّ وابنِ عباسٍ، أنَّ المُرَادَ بالحَمْلِ حَمْلُ البَطْنِ. وبه اسْتَدَلَّ عليٌّ أنَّ أقَلَّ مُدَّةِ الحملِ سِتَّةُ أشْهُرٍ، وقد دَلَّ على هذا قولُ اللَّه تعالى: {وَفِصَالُهُ فِي عَامَيْنِ} (٢٣). فلو حُمِلَ على ما قاله أبو حنيفةَ، لَكان مُخالِفًا لهذه
(١٨) لم يرد في: ب.(١٩) تقدم تخريجه في: ٩/ ٤٩٢.(٢٠) سورة البقرة ٢٣٣.(٢١) أخرجه البخاري، في: باب الشهادة على الأنساب، من كتاب الشهادات، وفى: باب من قال: لا رضاع بعد حولين، من كتاب النكاح، صحيح البخاري ٣/ ٢٢٣، ٧/ ١٢. ومسلم، في: باب إنما الرضاعة من المجاعة، من كتاب الرضاع. صحيح مسلم ٢/ ١٠٧٨.كما أخرجه النسائي، في: باب القدر الذي يحرم من الرضاعة، من كتاب النكاح. المجتبى ٦/ ٨٤. والدارمى، في: باب في رضاعة الكبير، من كتاب النكاح. سنن الدارمي ٢/ ١٥٨.(٢٢) في: باب ما جاء ما ذكر أن الرضاعة لا تحرم إلَّا في الصغر دون الحولين، من أبواب الرضاع. عارضة الأحوذى ٥/ ٩٧.كما أخرجه ابن ماجه، في: باب لا رضاع بعد فصال، من كتاب النكاح. سنن ابن ماجه ١/ ٦٢٦.(٢٣) سورة لقمان ١٤.
