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Please explain to me in detail about the conditions of suckling which causes to be Mahram.

Answered according to Hanafi Fiqh by Askimam.org

Please explain to me in detail about the conditions of suckling which causes to be Mahram.

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Suckling is done before the child reaches the age of two. Any child that has suckled before the age of two, will become a Mahram of that family in which he has suckled. If a child has suckled after the age of two, he will not become their Mahram.

The child becomes a Mahram simply by suckling a single drop.[i]

What is meant by Mahram over here is that, if the suckling child is a boy, the same way he is a Mahram to his mother, sister, daughter etc., he will also become a Mahram for his foster mother, foster sister, etc.

Similarly, if the suckling child is a girl, the same way she is a Mahram to her father, brother, son etc., she will also become a Mahram for her foster father, foster brother etc. [ii]

In short, the way his/her real family members are Harām for him/her to marry, the same way it will be Harām for him/her to marry his fosters.

And Allah Ta’āla Knows Best

Mawlana Abdul Hannan Nizami,
Student Darul Iftaa
USA

 

Checked and Approved by,
Mufti Husain Kadodia.
www.daruliftaa.net



 [i] الهداية في شرح بداية المبتدي (1/ 217)

كتاب الرضاع قال: ” قليل الرضاع وكثيره سواء إذا حصل في مدة الرضاع تعلق به التحريم “…..” ثم مدة الرضاع ثلاثون شهرا عند أبي حنيفة رحمه الله وقالا سنتان “

 

مجمع الأنهر في شرح ملتقى الأبحر (1/ 375)

(وَيَثْبُتُ حُكْمُهُ) أَيْ الرَّضَاعِ، وَهُوَ حِلُّ النَّظَرِ وَحُرْمَةِ الْمُنَاكَحَةِ (بِقَلِيلِهِ) ، وَلَوْ قَطْرَةٍ (وَكَثِيرِهِ) وَهُوَ مَذْهَبُ جُمْهُورِ الْعُلَمَاءِ لِإِطْلَاقِ النَّصِّ وَالْأَحَادِيثِ وَهَذَا حُجَّةٌ عَلَى الشَّافِعِيِّ

 

الفتاوى الهندية – ط. دار الفكر (1/ 342)

كِتَابُ الرَّضَاعِ  قَلِيلُ الرَّضَاعِ وَكَثِيرُهُ إذَا حَصَلَ في مُدَّةِ الرَّضَاعِ تَعَلَّقَ بِهِ التَّحْرِيمُ كَذَا في الْهِدَايَةِ قال في الْيَنَابِيعِ وَالْقَلِيلُ مُفَسَّرٌ بِمَا يُعْلَمُ أَنَّهُ وَصَلَ إلَى الْجَوْفِ كَذَا في السِّرَاجِ الْوَهَّاجِ وَوَقْتُ الرَّضَاعِ في قَوْلِ أبي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى مُقَدَّرٌ بِثَلَاثِينَ شَهْرًا وَقَالَا مُقَدَّرٌ بِحَوْلَيْنِ

 

 [ii] المبسوط للسرخسي (4/ 199)

وَالْحَاصِلُ أَنَّهُ يَثْبُتُ بِالرَّضَاعِ مِنْ الْحُرْمَةِ مَا يَثْبُتُ بِالنَّسَبِ

 

المبسوط للسرخسي (30/ 288)

ثُمَّ حَرَّمَ بِالرَّضَاعِ مِثْلَ هَذَا الْعَدَدِ الَّذِي حَرُمَ بِالنَّسَبِ وَالصِّهْرِ وَثُبُوتُ الْحُرْمَةِ بِسَبَبِ الرَّضَاعِ مَنْصُوصٌ فِي قَوْله تَعَالَى {وَأُمَّهَاتُكُمْ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُمْ مِنْ الرَّضَاعَةِ} [النساء: 23] وَبَيَّنَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – ذَلِكَ بِقَوْلِهِ «يَحْرُمُ مِنْ الرَّضَاعِ مَا يَحْرُمُ مِنْ النَّسَبِ»

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