to me after the veil was commanded, so I said: "By Allah, I will not grant him permission until I ask the Messenger of Allah (peace and blessings of Allah be upon him). The brother of Abu al-Qu'ays did not nurse me; rather, the wife of Abu al-Qu'ays nursed me." The Messenger of Allah (peace and blessings of Allah be upon him) entered upon me, and I said: "O Messenger of Allah, the man did not nurse me; rather, his wife nursed me." He said: "Grant him permission, for he is your paternal uncle; may your right hand be covered in dust [i.e., may you attain prosperity]." Urwah said: That is why Aisha adopted the saying: "Prohibit through nursing that which is prohibited by lineage." Agreed upon (10). This is a decisive text regarding the matter of dispute, so that which contradicts it is not to be relied upon. As for the hadith of Zaynab, if it is authentic, it is an argument in our favor, for al-Zubayr believed she was his daughter, and she believed he was her father, and it is apparent that this was well-known among them. His statement, along with the affirmation of the people of his era, is more deserving of preference than the statement of his son and a group of people who are unknown.

1147- Issue: He said: "And combining a woman with her paternal aunt (1), and between her and her maternal aunt."

Ibn al-Mundhir said: The scholars have reached a consensus on stating this (2). There is, by the grace of Allah, no disagreement regarding it, except that some (3) of the People of Innovation, whose opposition is not considered a valid disagreement—namely the Rafidah and the Khawarij—did not prohibit this, and they did not acknowledge the established Sunnah from the Messenger of Allah (peace and blessings of Allah be upon him), which is what Abu Hurayrah narrated: The Messenger of Allah (peace and blessings of Allah be upon him) said: "A woman shall not be combined [in marriage] with her paternal aunt, nor with her maternal aunt." Agreed upon.