أرضعيه تحرمي عليه
Suckle him and you will become his mahram.
Firstly, disgraceful indeed it is for the Rawafid to use this hadith against the Ahlus Sunnah whereas according to them, Rida’ al Kabir (suckling a child above the age of 2) is considered lawful. To the extent that even a man suckling a man or the suckling of one who normally does not produce milk is lawful according to them.
عن أبي عبد الله عليه السلام قال إذا رضع الرجل من لبن امرأة حرم عليه كل شيء من ولدها و إن كان من غير الرجل الذي كانت أرضعته بلبنه و إذا رضع من لبن رجل حرم عليه كل شيء من ولده و إن كان من غير المرأة التي أرضعته
It is reported from Abu ‘Abdullah rahimahu Llah that he said, “When a man drinks from a woman’s milk, all of her children become haram for him although the children are from a man other than the one with whose milk she breastfed him. And when he drinks from a man’s milk, all of his children become haram for him although the children are from a woman other than the one who breastfed him.”
Here are some narrations regarding breastfeeding which appear in Shia books:
One narration is from al Tahdhib:
عن جميل بن دراج عن أبي عبد الله عليه السلام قال إذا رضع الرجل من لبن امرأة حرم عليه كل شيء من ولدها و إن كان الولد من غير الرجل الذي كان أرضعته بلبنه و إذا رضع من لبن رجل حرم عليه كل شيء من ولده و إن كان من غير المرأة التي أرضعته
Jamil ibn Darraj narrates — from Abu ‘Abdullah rahimahu Llah, “When a man drinks from a woman’s milk, all of her children become haram for him although the child is from a man other than the one with whose milk she breastfed him. And when he drinks from a man’s milk, all of his children become haram for him although the child is from a woman other than the one who breastfed him.”
From this narration which has been authenticated by al ‘Amili, al Tusi, and others, their affair becomes manifest, namely that:
Read the following narrations:
عن أبي عبد الله قال لم يرضع الحسين من فاطمة عليها السلام و لا من أنثى كان يؤتى به النبي صلى الله عليه و سلم فيضع إبهامه في فيه فيمص منها ما يكفيه اليومين و الثلاث
On the authority of Abu ‘Abdullah who says, “Hussain did not suckle from Fatimah radiya Llahu ‘anha or from any woman for that matter. He would be brought to Nabi salla Llahu ‘alayhi wa sallam who would place his thumb in the former’s mouth. Hussain would suck on it and drink enough for two or three days.”
عن أبي عبد الله قال لما ولد النبي صلى الله عليه و سلم مكث أياما ليس له لبن فألقاه أبو طالب على ثدي نفسه فأنزل الله فيه لبنا فرضع منه أياما حتى وقع أبو طالب على حليمة السعدية فدفعه إليها
It is reported from Abu ‘Abdullah, “When Nabi salla Llahu ‘alayhi wa sallam was born, he stayed for a few days without milk. Abu Talib then latched him onto his own breasts. Allah filled it with milk so Nabi salla Llahu ‘alayhi wa sallam drank from it for some days until Abu Talib met Halimah al Sa’diyyah and handed him over to her.”
عن أبي الحسن أن النبي صلى الله عليه و سلم كان يؤتى به الحسين فيلقمه لسانه فيمصه فيجتزئ به و لم يرتضع من أنثى
Abu al Hassan reports that Hussain would be brought to Nabi salla Llahu ‘alayhi wa sallam. Nabi salla Llahu ‘alayhi wa sallam would allow his tongue to hang out and Hussain would suck it until he was content. He did not drink the milk of any woman.
It appears in Sahih Ibn Hibban that the wife of Abu Hudhayfah said after the Allah’s statement regarding adopted children was revealed:
اُدْعُوْهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ
Call them by [the names of] their fathers; it is more just in the sight of Allah.
“We regarded Salim as a child.”
The following addition appears in a narration:
بلغ ما بلغ الرجال و علم ما علم الرجال
He reached puberty as other men and knew what other men knew.
Another narration states:
عقل ما يعقل الرجال
He understood what men understood.
Meaning that he was a young man. It appears in Sahih Muslim that his beard began to grow. This happens to youngsters as well as those who have not yet reached puberty or just reached puberty.
Abu ‘Umar explains, “The manner of giving milk to a kabir is that the milk should be squeezed out and then given to him to drink. With regards to a woman giving him her breast, none of the ‘Ulama’ agree to this. This is what Qadi and al Nawawi prefer.”
If it is argued that he was an adult man (or close to manhood), we will answer by saying that this is a relative quality in relation to the general known breastfeeding period which is for a saghir (minor).
Supporting this is the report what Ibn Sa’d narrates in his al Tabaqat:
عن محمد بن عبد الله ابن أخي الزهري عن أبيه قال كانت سهلة تحلب في مسعط أو إناء قدر رضعته فيشربه سالم في كل يوم حتى مضت خمسة أيام فكان بعد ذلك يدخل عليها و هي حاسر رخصة من رسول الله صلى الله عليه و سلم لسهلة
Muhammad ibn ‘Abdullah ibn Akhi al Zuhri―reports from his father who said, “Sahlah would squeeze out milk in a bowl or container. Salim would then drink this milk every day for five days. Thereafter, he would enter her presence while she was bare-headed. This was a concession Rasulullah salla Llahu ‘alayhi wa sallam awarded Sahlah.”
Nabi salla Llahu ‘alayhi wa sallam is the one who said, “Give him milk and you will become his mahram.”
Moreover, the hadith does not emphatically mention that he was breastfed, i.e. direct mouth to breast contact. In fact, the beginning of the hadith talks about the reservation he had of him entering the house of Abu Hudhayfah. So how could he be pleased with conventional breastfeeding as you imagine?
Did these people forget that Nabi salla Llahu ‘alayhi wa sallam forbade hand shaking? So how can touching the breast be permissible when touching the hands is forbidden?
And if ghayrah (possessiveness/honour) suddenly got the better of you when it came to touching the breast, then where did your ghayrah get lost when you narrated in your books from your infallibles that Nabi salla Llahu ‘alayhi wa sallam would not sleep until he kissed between the breasts of his young daughter Fatimah radiya Llahu ‘anha, Allah forbid, and placed his face between her breasts? We seek Allah’s protection from such statements.
What honour do you possess when your senior scholar al Tabrezi says:
إنه صلى الله عليه و سلم كان يمس وجهه لما بين ثديي فاطمة كل يوم و ليلة (يشمها و يلتذ من استشمامها)
Nabi salla Llahu ‘alayhi wa sallam would rub his face between Fatimah’s breast every day and night, smelling them and deriving pleasure from their smell.
Moreover, which of the two is more grave; breastfeeding or disclosing the private part for few days or hours?
Returning to the original discussion, a rival cannot use as proof against his opponent what he assumes the meaning or implication is. Only emphatic nass may be used as proof. As regards to you, you are lustful, promiscuous, and immoral. Nothing comes to your mind except that which conforms to your bestial instincts.
If a child drinks milk without suckling on the breast, will rada’ah (foster relations) be established or not?
Finally, what association does Khomeini have with Rida’ al Saghir (suckling an infant)? Instinctively, Khomeini does not speak about rida’ of an infant girl. Rather, he speaks about sexually touching her thighs, embracing her, and kissing her. This is one of the mysteries of the Shia. They look into our books with telescopic vision but then suddenly turn blind when studying their own books and the statements of their authorities which concoct the verses of Allah.
و أما سائر الاستمتاعات كاللمس بشهوة و الضم و التفخيذ فلا بأس بها حتى في الرضيعة
All forms of sensual pleasure like touching with lust, embracing, and deriving pleasure from the thighs (of a woman) is permissible even with a suckling infant girl.
Display a little justice. You study the books of your rivals with telescopic vision yet are blind to your own books!
 i.e. a previous husband of the foster mother, not her present husband who made her pregnant.
 Al Hurr al ‘Amili: Wasa’il al Shia (Al al Bayt) vol. 20 pg. 403; al Tusi: al Istibsar vol. 3 pg. 201; al Tusi: Tahdhib al Ahkam vol. 7 pg. 321; Sayed Muhammad Bahr al ‘Ulum: Bulghat al Faqih vol. 3 pg. 125.
 Al Kafi, Kitab al Hujjah, the chapter of the birth of Hussain ibn ‘Ali, vol. 1 pg. 386.
 Al Kafi, Kitab al Hujjah, the chapter of the birth of Nabi salla Llahu ‘alayhi wa sallam and his demise, vol. 1 pg. 373.
 Al Kafi, the chapter of the birth of Hussain, vol. 1 pg. 387.
 Sahih Ibn Hibban vol. 10 pg. 27
 Surah al Ahzab: 5.
 Sahih al Bukhari; al Isabah vol. 3 pg. 15.
 Sahih Muslim.
 Sharh al Zarqani vol. 3 pg. 316.
 Al Tabaqat al Kubra vol. 8 pg. 271; al Isabah vol. 7 pg. 716.
 Tahrir al Wasilah vol. 2 pg. 216.Back to top