Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "
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The reciter: The author (may Allah have mercy on him) quoted: "From 'Uqbah ibn al-Harith (may Allah be pleased with him): Al-Bukhari narrated it.
And from al-Hasan ibn 'Ali (may Allah be pleased with them both) who said:Mishkat al-Masabih 2773 Al-Tirmidhi narrated it and said: "It is a good, authentic hadith".
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These two hadiths were mentioned by the author (may Allah have mercy on him) in the chapter: "Skrupulousness and avoiding doubtful matters" in the book *Riyad al-Salihin*. The first is regarding the issue of breastfeeding: the hadith of 'Uqbah. The second is regarding avoiding ambiguous matters: the hadith of al-Hasan ibn 'Ali ibn Abi Talib (may Allah be pleased with them both):
As for the first: 'Uqbah married a daughter of Abu Ihab. When he married her, a woman came and said: "I breastfed him and the woman you married," meaning he would be her brother through breastfeeding. Her brother through breastfeeding is forbidden to her, just as her brother by blood is forbidden to her, based on the saying of the Prophet (peace and blessings be upon him and his family):Sunan Ibn Majah 1937Sahih (Darussalam), but this requires certain conditions. The first condition is that the milk must be from a human. If two children share breastfeeding from a goat, a cow, or a camel, they do not become brothers, because breastfeeding must be from a human, as Allah the Exalted said: [An-Nisa 4:23].
It is also necessary that the breastfeeding be five times or more. If it is once, twice, three times, or four times, it is of no value and has no effect. If a woman breastfed a child four times in four days, and he was satisfied each time, he would not be her son, because five times are required. If she breastfed him five times, even if he was not satisfied, she would be his mother, and the breastfeeding would be forbidden.
It is also necessary that it occur during the period of breastfeeding, which is before weaning within the two years. If it does not occur in this period, such as if she breastfed him when he was older, it has no effect. If a child who is five years old breastfed from a woman five or ten times, he would not be her son through breastfeeding, because it is not within the period of breastfeeding. These are three conditions.
Once the prohibition is established, it extends only to the breastfed child and his descendants. It does not extend to his brothers, fathers, or mothers. It extends only to him and his descendants, who are his offspring. Accordingly, it is permissible for the brother of the breastfed child to marry his brother's sister through breastfeeding, and to marry his brother's mother through breastfeeding, because there is no relationship or effect of breastfeeding except on the breastfed child and his descendants, meaning his offspring. As for his ancestors and his collaterals—his ancestors being his fathers and mothers, and his collaterals being his brothers, uncles, and their sons and daughters—there is no effect of breastfeeding on them, whether they are older or younger than him.
What is popular among the common people, that his younger brothers are subject to the ruling of breastfeeding, is not correct. Some of the common people say: If a child breastfeeds from a woman, he becomes her son, and his younger brothers become her sons. This is incorrect. In fact, none of his brothers have any connection to her in any way.
As for the hadith of al-Hasan ibn 'Ali ibn Abi Talib (may Allah be pleased with them both), he heard the Prophet (peace and blessings be upon him) and preserved from him this beneficial, great phrase, which is considered a principle in scrupulousness:Sunan an-Nasa'i 5711Sahih (Darussalam): "Causes you doubt" means that doubt and suspicion arise in you regarding it, so leave it, and do not take except what you are certain of, or what is predominant in your opinion, if it is a matter where a predominant opinion is beneficial. As for what you are doubtful about, leave it. This is a principle among the principles of scrupulousness. For this reason, the Prophet (peace and blessings be upon him) saw a date on the road and did not eat from it, and said: Sunan al-Bayhaqi 9:439. This falls under this hadith: Sunan an-Nasa'i 5711Sahih (Darussalam).
Among such matters is if there is a transaction between you and a person, and you receive an excess due to this transaction, and you are doubtful about it, then leave it. If your partner is doubtful about it and leaves it, give it in charity. Give it in charity to rid yourself of it, or as a conditional charity, saying: "O Allah, if it belongs to me, it is a charity with which I seek nearness to You. If it does not belong to me, it is wealth with which I rid myself, or I rid myself of its punishment by giving it in charity."
The conclusion is that this hadith is a great hadith in the chapter of scrupulousness:Sunan an-Nasa'i 5711Sahih (Darussalam): Leave what you are doubtful about, and take hold of the thing that does not bring you anxiety, doubt, or disturbance.
That he married a daughter of Abu Ihab ibn 'Aziz, so a woman came to him and said: "I have breastfed 'Uqbah and the one you have married." 'Uqbah said to her: "I did not know that you had breastfed me, nor did you inform me." He then rode to the Messenger of Allah (peace and blessings be upon him) in Madinah and asked him. The Messenger of Allah (peace and blessings be upon him) said: "How can it be, when it has been said?" So 'Uqbah separated from her, and she married another husband.
أنه تزوج ابنة لأبي إهاب بن عزيز ، فأتته امرأة فقالت: إني قد أرضعت عقبة والتي قد تزوج بها، فقال لها عقبة: ما أعلم أنك أرضعتني ولا أخبرتني، فركب إلى رسول الله صلى الله عليه وسلم بالمدينة فسأله فقال رسول الله صلى الله عليه وسلم: كيف وقد قيل؟ ففارقها عقبة ونكحت زوجا غيرهAnd from al-Hasan ibn 'Ali (may Allah be pleased with them both) who said:
I have retained in my memory these words of God's Messenger, “Leave what causes you doubt and turn to what does not cause you doubt
حفظتُ من رسول الله صلى الله عليه وسلم: دع ما يَريبك إلى ما لا يَريبكThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These two hadiths were mentioned by the author (may Allah have mercy on him) in the chapter: "Skrupulousness and avoiding doubtful matters" in the book *Riyad al-Salihin*. The first is regarding the issue of breastfeeding: the hadith of 'Uqbah. The second is regarding avoiding ambiguous matters: the hadith of al-Hasan ibn 'Ali ibn Abi Talib (may Allah be pleased with them both):
As for the first: 'Uqbah married a daughter of Abu Ihab. When he married her, a woman came and said: "I breastfed him and the woman you married," meaning he would be her brother through breastfeeding. Her brother through breastfeeding is forbidden to her, just as her brother by blood is forbidden to her, based on the saying of the Prophet (peace and blessings be upon him and his family):
Breast-feeding makes unlawful (for marriages) the same things that blood tie make unlawful.
يحرم من الرّضاع ما يحرم من النّسبyour [milk] mothers who nursed you
وأمّهاتكم اللاّتي أرضعنكمIt is also necessary that the breastfeeding be five times or more. If it is once, twice, three times, or four times, it is of no value and has no effect. If a woman breastfed a child four times in four days, and he was satisfied each time, he would not be her son, because five times are required. If she breastfed him five times, even if he was not satisfied, she would be his mother, and the breastfeeding would be forbidden.
It is also necessary that it occur during the period of breastfeeding, which is before weaning within the two years. If it does not occur in this period, such as if she breastfed him when he was older, it has no effect. If a child who is five years old breastfed from a woman five or ten times, he would not be her son through breastfeeding, because it is not within the period of breastfeeding. These are three conditions.
Once the prohibition is established, it extends only to the breastfed child and his descendants. It does not extend to his brothers, fathers, or mothers. It extends only to him and his descendants, who are his offspring. Accordingly, it is permissible for the brother of the breastfed child to marry his brother's sister through breastfeeding, and to marry his brother's mother through breastfeeding, because there is no relationship or effect of breastfeeding except on the breastfed child and his descendants, meaning his offspring. As for his ancestors and his collaterals—his ancestors being his fathers and mothers, and his collaterals being his brothers, uncles, and their sons and daughters—there is no effect of breastfeeding on them, whether they are older or younger than him.
What is popular among the common people, that his younger brothers are subject to the ruling of breastfeeding, is not correct. Some of the common people say: If a child breastfeeds from a woman, he becomes her son, and his younger brothers become her sons. This is incorrect. In fact, none of his brothers have any connection to her in any way.
As for the hadith of al-Hasan ibn 'Ali ibn Abi Talib (may Allah be pleased with them both), he heard the Prophet (peace and blessings be upon him) and preserved from him this beneficial, great phrase, which is considered a principle in scrupulousness:
Leave that which makes you doubt for that which does not make you doubt.
دع ما يَريبك إلى ما لا يَريبكI fear that it may be from charity
إنّي أخشى أن تكون من الصّدقةLeave that which makes you doubt for that which does not make you doubt.
دع ما يريبك إلى ما لا يريبكAmong such matters is if there is a transaction between you and a person, and you receive an excess due to this transaction, and you are doubtful about it, then leave it. If your partner is doubtful about it and leaves it, give it in charity. Give it in charity to rid yourself of it, or as a conditional charity, saying: "O Allah, if it belongs to me, it is a charity with which I seek nearness to You. If it does not belong to me, it is wealth with which I rid myself, or I rid myself of its punishment by giving it in charity."
The conclusion is that this hadith is a great hadith in the chapter of scrupulousness: