Is my father through breastfeeding considered a mahram (a relative one may not marry) to my wife, and what is the rule regarding breastfeeding?

The questioner : He says: Is my father through breastfeeding considered a mahram (a relative one may not marry) to my wife, and what is the rule regarding breastfeeding?

The Shaykh : Most scholars say: The father of the wife through breastfeeding is like the father of the wife through blood relation. However, the correct view in my opinion is the opposite, which is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him): that the father of the husband through breastfeeding has no relationship to his wife, because the Prophet (peace and blessings be upon him and his family) said: And the father of the husband is forbidden as a brother-in-law, not as a blood relative. Therefore, we see that the father of the husband through breastfeeding does not permit the wife of his son through breastfeeding to uncover herself before him, because he is not among her mahram (relatives one may not marry).

The questioner : May Allah reward our Shaykh with the best reward, and benefit us with his knowledge, and may Allah send prayers and peace upon our Prophet Muhammad.
The student: In the name of Allah, the Most Merciful, the Bestower of Mercy. Praise be to Allah, Lord of the worlds, and may prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
He (may Allah have mercy on him) said: "Chapter on the recommendation to come to prayer, knowledge, and the like of acts of worship with calmness and dignity" Allah the Exalted said: .
And from Abu Hurayrah (may Allah be pleased with him), he said: I heard the Messenger of Allah (peace and blessings be upon him) say: Agreed upon by al-Bukhari and Muslim. Muslim added in a narration from him: , and from Ibn Abbas (may Allah be pleased with them both) Al-Bukhari narrated it, and Muslim narrated part of it.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author al-Nawawi (may Allah have mercy on him) said in his book *Riyad al-Salihin*: "Chapter on the recommendation to come to prayer and the like of gatherings of knowledge and other acts of worship with calmness and dignity". It is well known that prayer is the most emphasized pillar of Islam after the two testimonies, and it is among the greatest of the symbols of Allah. When a person turns toward prayer, he is turning toward standing before Allah (Mighty and Majestic). It is well known that when a person comes to a person from among the children of Adam whom he honors, he comes to him with proper conduct, calmness, and dignity. How much more so when he comes to stand before Allah (Mighty and Majestic)? For this reason, it is befitting for a person to come to prayer with calmness, as will come in the hadith of Abu Hurayrah (may Allah be pleased with him). Then the author (may Allah have mercy on him) cited as evidence for this chapter the saying of Allah the Exalted: The one who magnifies the symbols of Allah sees them as great in his heart and performs what is required of them in terms of magnification in his body. If this is the case, it is a sign of the mindfulness of hearts, indicating its rectitude and the mindfulness of his heart. And if the heart is mindful, the limbs are mindful, due to the saying of the Prophet (peace and blessings be upon him and his family): So you must magnify the symbols of Allah, for that is mindfulness for your heart, and it is also better for you with Allah (Mighty and Majestic): Then he mentioned the hadith of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: Meaning: When you hear the iqamah (the second call) from outside the mosque. This indicates that the iqamah is heard from outside the mosque, which is the apparent meaning. It has come in the hadith that Bilal said to the Prophet (peace and blessings be upon him and his family): Which indicates that he gives the iqamah in a place where people can hear him. So the Prophet (peace and blessings be upon him) said: You walk with a normal walk, and upon you is calmness. And in the saying of the Prophet (peace and blessings be upon him): There is evidence that he walks with a customary walk, and that he does not quicken his steps as some scholars have recommended. For the saying of the Prophet (peace and blessings be upon him): Does not mean that he quickens his steps, but he walks with the walk of the customary person without hurrying. If a person comes in this manner, the Prophet (peace and blessings be upon him) said: Except that the scholars said: If he fears missing the rak'ah (meaning: missing the bowing), there is no harm in hurrying a little, a speed that is not an ugly speed. It is not harmful, but it should be a speed that is ugly, having a commotion and sound. Benefits are derived from this hadith, among them: magnifying the status of prayer, and that a person should come to it with proper conduct, humility, calmness, and dignity. And among them: that there is no harm in hearing the iqamah from outside the mosque. And on this basis, if the mu'adhdhin (the one who calls to prayer) gives the iqamah with a loudspeaker so that those outside the mosque can hear it, there is no harm. Even if some people have objected to this, saying: If he gives the iqamah from outside the mosque, people will become lazy and will not attend unless they hear the iqamah, and perhaps they will miss the first rak'ah, or miss more depending on their proximity to or distance from the mosque. But since it has become like this in the time of the Messenger (peace and blessings be upon him), and the iqamah was heard from outside, we see that there is no harm in it. But the thing to be feared from sin is what some people do, transmitting the prayer itself via the microphone from the minaret. This disturbs those around them, especially in the night prayer in the loud prayer, disturbing the people of the houses and the nearby mosques. We have even heard that some people, when they hear the microphone from a nearby mosque and the imam has a good voice and recitation, the ma'mum (one praying behind the imam) in this mosque follows with his heart the imam in the second mosque. We have even heard that some of them said "Ameen" when the second mosque said These people said: "Ameen." And this is not far-fetched, because when the heart is occupied with something, it turns away from others. So if they are following the recitation of the neighboring mosque, and the recitation of the imam is good in voice and performance, the heart may be distracted from the imam before them. And it is established in *Muwatta' Imam Malik* (may Allah have mercy on him) that the Prophet (peace and blessings be upon him and his family) went out one night and his Companions were in the mosque praying and reciting loudly. So he (peace and blessings be upon him) said: So he made this a nuisance and forbade it. Reality is a witness to this. For this reason, we see that those who do this, performing the prayer from the minaret via the microphone, we see that if they are harming those around them, they are sinful. If this action results in a person being either sinful or safe, there is no doubt that leaving it is better. And in reality, there is no benefit in it. Does a person pray to those who are outside the mosque? He prays for the people of the mosque. As for those outside, you have no concern for them. And in it there is also harm, which is that if a person is lazy, he says: These people are in the first rak'ah, wait! So he waits until the second rak'ah, or the third, or Satan says to him: Sit until only one rak'ah remains, and he is deprived of the good. For this reason, we advise our brothers, especially the imams, not to do this, and that their consciences be safe and their brothers be safe from their nuisance. Even in the houses, perhaps some people have, for example, already prayed and want to sleep and rest. They may be sick and have stayed up all night. This sound disturbs them. And perhaps, for example, the mosque is close to the rooftops in the days of heat, and there are children who may be frightened when they hear the sound. So the result is that this issue has afflicted some people. We ask Allah to protect us and them. And they have become a nuisance to the mosques or houses next to them in a matter of no benefit. And Allah is the One who grants success.

The Shaykh : The author (may Allah have mercy on him) said: In what he transmitted from Abu Hurayrah (may Allah be pleased with him) in his book *Riyad al-Salihin*: That the Prophet (peace and blessings be upon him and his family) said: And Muslim added: This means: That the Prophet (peace and blessings be upon him) commanded a person, when he hears the iqamah and is outside the mosque, to come to the mosque, but with calmness and dignity. He should not come running, or hurrying in an ugly manner, because he is in prayer. So when he arrives, whatever he catches up with, he prays it, and whatever he missed, he completes it. If you arrive and the imam is bowing, say the takbir of ihram while standing upright, then bow, and by that you catch up with the rak'ah. If you arrive and he is standing up from bowing, say the takbir, enter with him, and prostrate with him, but do not count this rak'ah, because if a person does not catch up with the bowing of the imam, he has missed the rak'ah. If you arrive and he is prostrating, say the takbir of ihram while standing, then prostrate, and do not wait until he stands up. If you arrive and he is sitting, say the takbir while standing and sit. Whatever state you catch up with the imam in, do as the imam does. If you arrive and he is in the final tashahhud, look: if there is a congregation with you in it, do not enter with him, because you do not catch up with the congregational prayer by catching up with the tashahhud. You do not catch up with the congregation unless you catch up with a complete rak'ah, due to the saying of the Prophet (peace and blessings be upon him): And if there is no congregation with you, or you cannot catch up with another mosque, then enter with him, even in the tashahhud, and do not count this as anything, because you missed the bowing. And in his saying (peace and blessings be upon him): there is evidence that if the one who joins late stands to make up, he makes up the end of his prayer, not the beginning. So if he catches up with the last two rak'ahs of the Zuhr, for example, and stands to make up, then the two rak'ahs he makes up are the end of his prayer, so he does not add to the al-Fatihah, because it is the recommended practice (sunnah) for the last two rak'ahs not to add to the al-Fatihah. As for the hadith of Ibn 'Abbas (may Allah be pleased with them both), that the Prophet (peace and blessings be upon him and his family) This is because they were in the pre-Islamic age of ignorance (jahiliyyah) when they departed from 'Arafah, they would hasten with great speed, racing the day before the weather became dark, so they would strike the camels severely. So the Prophet (peace and blessings be upon him) gestured to them with a whip he had with him and said: - meaning: that righteousness and good are not by hastening, i.e., not by speeding up. And "al-Ida'" is a type of fast travel. So in this there is evidence that a person should not hasten when proceeding to places of worship, because those who depart from 'Arafah are heading to Muzdalifah for worship. And with this, the author (may Allah have mercy on him) completed what he titled the chapter with, where he said: "He comes to the prayer and the gatherings of knowledge"
and other acts of worship with calmness. So when you come to the gatherings of knowledge and good, be calm, dignified, and awe-inspiring, so that you do not become humiliated before people, and your magnification of these gatherings is part of the magnification of Allah (Mighty and Majestic). And success is from Allah.