Continuation of the answer to the previous question: "A woman says:
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The Shaykh : We say: No, everyone must proceed in accordance with the requirements of the Shari'ah. This boy is not the son of the woman, nor the son of her husband, and he is not a mahram (a relative one may not marry) for her. It is not permissible for him to be alone with her, and it is not permissible to attribute him to her husband. Rather, we must proceed in this matter in accordance with the requirements of the Shari'ah and say: This boy, if he wishes to stay with them, may stay, and he is like a stranger to them. If he wishes to be independent, let him be independent. However, we can say to this woman: If you have a daughter, let him marry her. If he marries her, this woman becomes what?
The student: A mahram.
The Shaykh : He becomes a mahram for her because she becomes the mother of his wife. This is the only solution in such a case, which is a problem in reality. We say to the father, meaning the husband of this woman: If you have a daughter, marry her to this man so that your wife becomes a mahram for him, and he remains in your house. This is the solution to this problem. As for leaving the matter as if he were their son, entering the woman's presence and leaving, being alone with her, and perhaps in the future inheriting from them or they inheriting from him, this is a transgression of the limits of Allah (Mighty and Majestic).
Now, regarding the one who confused them and said that this happened in the time of the Prophet (peace and blessings be upon him) and he permitted it, meaning he permitted the breastfeeding of an adult, and he is referring to the story of Salim, the freed slave of Abu Hudhayfah. Salim, the freed slave of Abu Hudhayfah: Abu Hudhayfah had adopted him, meaning he made him his son. In the pre-Islamic age of ignorance, if they liked a person, they would adopt him and say, "You are my son." So he adopted him and he remained with them as if he were exactly their son. When Allah abolished adoption, the wife of Abu Hudhayfah came to the Prophet (peace and blessings be upon him and his family) and complained to him about the situation, because Salim had now become not their son and had become a stranger. She complained to him about the situation, and the Prophet (peace and blessings be upon him) said to her: He was an adult who had reached maturity, and the apparent meaning of the hadith is that if she breastfeeds him, even if he is an adult, she becomes his mother. The scholars (may Allah have mercy on them) differed in deriving the ruling from this hadith. Some took the apparent meaning and said that the breastfeeding of an adult is a cause of prohibition like the breastfeeding of a child. According to this opinion, it is permissible for a woman to breastfeed a young man who has reached maturity, and he becomes her son. But how does she breastfeed him? If she places his head on her lap and puts the breast in his mouth, it is problematic because he is not a mahram for her now. So how does she breastfeed him? Yes, we say this is done in one of two ways. Either we say that pressing need permits him to suckle from her before he becomes her son, and there is no harm in her placing his head on her lap and putting the breast in his mouth for him to suckle until he is satisfied, and there is no blame on her. Or it is as you mentioned, where the woman expresses her milk into a cup or other container and gives it to him to drink five times so that he becomes her son. This opinion was adopted by the Zahiriyyah, because the people of the Zahiri school, as you know, take the apparent meaning of the texts and do not consider the meanings. Therefore, among their Zahirism, it is permissible for a person to sacrifice a one-year-old sheep (jadh') and not a two-year-old sheep (thani). Do you know how old a jadh' is? About six months. And a thani is one year old. They say: If you bring a one-year-old sheep and sacrifice it, it is not sufficient. But if you bring a one-year-old sheep (jadh') and sacrifice it, it is sufficient. Why? They said because the Messenger (may the prayers and peace of Allah be upon him) said: Sunan al-Bayhaqi 17:117 This is pure Zahirism with no meaning. It is said: If the jadh' is sufficient, then the thani is even more so, without a doubt. And they said that if a man consults his virgin daughter about marrying a certain person and she is silent, he marries her to him. But if he consults her about marrying her and she says, "Yes, my father, this is a man of religion and good character, and no husband can be better than him, marry me to him," he does not marry her. Glory be to Allah! The first one is silent, and we do not know what is behind the silence. He also says: If she is silent, he marries her. And if she explicitly expresses consent and praises the husband and says, "My father, do not let this husband go, and I want to marry him," he says: He does not marry her. Why? Because the Prophet (peace and blessings be upon him) was asked about how to seek the permission of a virgin, and he said: And this one did not remain silent. In any case, the Zahiriyyah (may Allah have mercy on them) have strange exaggerations. We return to the issue of breastfeeding. They say that the breastfeeding of an adult is absolutely a cause of prohibition, and they say that a single suckling is a cause of prohibition due to the generality of the saying of Allah the Exalted: [An-Nisa 4:23] But the majority of scholars do not agree with them on that. So how do they answer regarding the story of Salim? Some of them said that the story of Salim is specific to him, and Allah the Exalted may specify whomever He wills with His rulings. But this opinion is weak, because the original principle is that people are equal in rulings, and one does not resort to specification except...
The student: Except with evidence.
The Shaykh : Except with evidence. And some scholars said that this ruling is abrogated. This opinion is also weak. Why? Because abrogation requires two things: The first is the impossibility of combining what is said to be the abrogating and the abrogated. The second is knowledge of the chronology. And how can we have that in the story of Salim? And some scholars said that it is specific to Salim in terms of circumstance, not in terms of identity. Pay attention: Specific to Salim in circumstance, not in identity, because it is not possible for the Lawgiver to specify a particular person with a ruling to the exclusion of other people. But He specifies a circumstance, not a situation. The case of Salim is from this category. So if someone is adopted by the people of a house and then they need to breastfeed him, they may breastfeed him. Based on this opinion, we say that it is not possible to analogize with the story of Salim. Why? Because adoption has been abolished by Islam, so it is not possible. And this opinion is the stronger position: that the case of Salim is from the category of specification by circumstance, not by identity. So if a circumstance like the circumstance of Salim, the freed slave of Abu Hudhayfah, is found, we take it. But now, is it possible for this to exist? It is not possible, because adoption has been abolished by Islam, so its existence is not conceivable. And thus, this issue does not apply to the opinion that the breastfeeding of an adult does not establish prohibition.
The student: A mahram.
The Shaykh : He becomes a mahram for her because she becomes the mother of his wife. This is the only solution in such a case, which is a problem in reality. We say to the father, meaning the husband of this woman: If you have a daughter, marry her to this man so that your wife becomes a mahram for him, and he remains in your house. This is the solution to this problem. As for leaving the matter as if he were their son, entering the woman's presence and leaving, being alone with her, and perhaps in the future inheriting from them or they inheriting from him, this is a transgression of the limits of Allah (Mighty and Majestic).
Now, regarding the one who confused them and said that this happened in the time of the Prophet (peace and blessings be upon him) and he permitted it, meaning he permitted the breastfeeding of an adult, and he is referring to the story of Salim, the freed slave of Abu Hudhayfah. Salim, the freed slave of Abu Hudhayfah: Abu Hudhayfah had adopted him, meaning he made him his son. In the pre-Islamic age of ignorance, if they liked a person, they would adopt him and say, "You are my son." So he adopted him and he remained with them as if he were exactly their son. When Allah abolished adoption, the wife of Abu Hudhayfah came to the Prophet (peace and blessings be upon him and his family) and complained to him about the situation, because Salim had now become not their son and had become a stranger. She complained to him about the situation, and the Prophet (peace and blessings be upon him) said to her:
Breastfeed him, and he will become prohibited for you
أرضعيه تحرمي عليهDo not slaughter except a mature animal, unless it is difficult for you, then slaughter a one-year-old from the sheep.
لا تذبحوا إلا مسنة إلا أن تعسر عليكم فتذبحوا جذعة من الضأنHer permission is her silence.
إذنها أن تسكتyour [milk] mothers who nursed you
وأمهاتكم اللاتي أرضعنكمThe student: Except with evidence.
The Shaykh : Except with evidence. And some scholars said that this ruling is abrogated. This opinion is also weak. Why? Because abrogation requires two things: The first is the impossibility of combining what is said to be the abrogating and the abrogated. The second is knowledge of the chronology. And how can we have that in the story of Salim? And some scholars said that it is specific to Salim in terms of circumstance, not in terms of identity. Pay attention: Specific to Salim in circumstance, not in identity, because it is not possible for the Lawgiver to specify a particular person with a ruling to the exclusion of other people. But He specifies a circumstance, not a situation. The case of Salim is from this category. So if someone is adopted by the people of a house and then they need to breastfeed him, they may breastfeed him. Based on this opinion, we say that it is not possible to analogize with the story of Salim. Why? Because adoption has been abolished by Islam, so it is not possible. And this opinion is the stronger position: that the case of Salim is from the category of specification by circumstance, not by identity. So if a circumstance like the circumstance of Salim, the freed slave of Abu Hudhayfah, is found, we take it. But now, is it possible for this to exist? It is not possible, because adoption has been abolished by Islam, so its existence is not conceivable. And thus, this issue does not apply to the opinion that the breastfeeding of an adult does not establish prohibition.