Prophet Muhammad (pbuh) orders a woman to breast feed a man

Discussion in 'Religion' started by Ahmed Alawi, Apr 25, 2018.

  1. Ahmed Alawi

    Ahmed Alawi

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    In this glorious hadith, Muhammad instructs a woman to breastfeed a grown man.

    The reason Muhammad had the woman breastfeed the grown man was to create a mahram (unmarriageable) relationship between the man and the woman. In Islam, if a woman (e.g., a nursemaid) breastfeeds a boy who isn’t her son, they become mahram just like a mother and son.

    The background of this hadith:

    At an age unknown to us, a boy, Salim, was adopted by Sahla and Abu Hudhayfa. A grown Salim would still visit his adoptive parents. When Muhammad recorded a revelation that Allah doesn’t consider an adopted son a true son (Quran 33:5, this relates to Muhammad wanting to marry his adopted son’s ex-wife), that removed the mahram relationship between Salim and his adoptive mother.

    So now whenever Salim would visit his adoptive parents, his adoptive dad would get upset because a non-mahramman was visiting his wife. Muhammad then instructed Sahla to breastfeed Salim to recreate the mahram relationship.

    So even though Salim is old enough to have a beard, Muhammad still had him suckle his adoptive mom’s breasts in order for Salim to freely visit her without her having to be veiled.

    And this is the wisdom of Muhammad.

    Fun fact: This hadith was used as the basis of a famous 2007 fatwa stating a woman could suckle her male colleague, and in that way, they could more easily work together.​
     
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  2. Gudani Abdul

    Gudani Abdul Huh?

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    What in the world? :ayaanswag:
     
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  3. Factz

    Factz VIP

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    Guys do not listen to him. He get's his sources from Anti-Muslim.com

    I've met a sheikh and he said it's prohibited to breastfeed your man. Only your child is allowed!
     
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  4. Ahmed Alawi

    Ahmed Alawi

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    Antimuslim.com? Is that even a real website? My sources are directly from the glorious Sahih-Hadith and Qur'an brother.

    This glorious Hadith isn't talking about a woman breastfeeding her "man", it's talking about the bearded Salim, an adopted son of this woman needing to be breastfed by her in order to create mahram relationship. Ordered by the Prophet Muhammad may Allah bestow peace upon him.
     
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  5. Suave

    Suave Bonnie & Clyde <3

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    No he didn't, he probably got it from this user
    https://www.reddit.com/user/Ex-Muslim_HOTD

    Who is counting down the worst 365th hadiths.

    I would really like to share his great work on this site, if it wasn't for @AbdiJew :banderas:

    Is it against the rules? :wow1:
     
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  6. Ahmed Alawi

    Ahmed Alawi

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    No! I will be the one sharing them. One per day. Don't steal my ideas
     
  7. Basra

    Basra Like Donald Trump, I like to be Spanked. VIP

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    I am inclined to believe Factz. This is not reliable. IF Quran has a verse that says a step son is a step son, there is nothing else that can make him a biological son. (except of course if the son is an infant who suckled milk of his adopted mother, but not a grown man, that doesn't sound reliable)
     
  8. Ahmed Alawi

    Ahmed Alawi

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    But this is a Sahih or authentic Hadith. Confirmed by Islamic scholars to be true. Why are you questioning Prophet Muhammad (Pbuh) and the way he kindly gave a way for us to make mahram through breastfeeding of adopted children or adopted grown men?
     
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  9. Basra

    Basra Like Donald Trump, I like to be Spanked. VIP

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    As always Allaah swa knows best. Let me start that way, i mean in all honesty there could be a loving intention behind the hadith of making a step son a mahram to his own mother, but a grown up man suckling breast milk is a bit too much to swallow, if u catch my cantuuf!
     
  10. Suave

    Suave Bonnie & Clyde <3

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    Go for it, as long we are spreading the same syllabus. 3Iy1U7c.png
     
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  11. Ahmed Alawi

    Ahmed Alawi

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    I understand what you're saying
     
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  12. 3leven11

    3leven11

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    Women only lactate when they are pregnant or have small children to feed. Theres a good chance he was just sucking on a dry tit. Not sure if that makes it any less weird.
     
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  13. YourBroMoe

    YourBroMoe Who the fuck am I? ギくェズー

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    I'm good fam, it's 2% milk, or I ain't fucking having it.
     
  14. Factz

    Factz VIP

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    Sucking your wife titties is orgasm, nothing wrong with that but soon as she has a baby. She'll already have milk in her breast so it's forbidden for her man to try to drink the milk of his wife. Plus, that's fucking nasty.
     
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  15. King Habar Awal

    King Habar Awal

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    Alawi ! you Shia bastard ! this is a shia source and you know it as well GET THIS TRASH OUT
     
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  16. Ahmed Alawi

    Ahmed Alawi

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    Are you kidding me dude? Islamic scholars cite Sahih Muslim 1453 all the time when a woman asks about breast feeding. This is not some exclusive source for Shia's, it's for all Muslims.

    Prophet Muhammad (pbuh) gave us a way to make mahram with an orphan, a bearded adult male in this instance, and a step-mother through breastfeeding, yet here you are calling it "trash". May Allah burn you in the hottest of fires.
     
  17. Bidaar Wanagsan

    Bidaar Wanagsan

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    This is why I don't believe in most hadiths. They are man made and encourage faaxisha and kufr. They were written two hundred years after the prophet died. Only hadiths about worship are legitimate.
     
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  18. Do-I-Look-Somali

    Do-I-Look-Somali Make me some Cambulo tonight.

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    Bro don't feed the troll. He's been shut down many times already. A Hadith has no authority over the Quran. But besides that many Hadith that are in bukhari, and Muslim have been labelled as daef (Weak). These are one of them, and others that contradict the Quran. The muethod used is precise, and always accurate.
    The second type is methodological criticism that is based on evidence and proof that carry weight according to the scholars of Islam and are appropriate to the study of the Prophetic Sunnah as one of the branches of historical knowledge, so as to combine the critiques of both the isnaad (chain of narrators) and matn (text). They do not reject the rules of the muhadditheen (hadith scholars) in favour of ideas based on whims and desires, and they do not use the language of doubt and alarm to undermine the status of as-Saheehayn in the ummah. Rather this methodology recognises the status of these two books, maintains their honourable position and acknowledges the great efforts that were put into them.

    This methodology was followed by many of the earlier and later scholars, such as Abu Zar‘ah (d. 264 AH), Abu Dawood (d. 275 AH), Abu Haatim (d. 277 AH), at-Tirmidhi (d. 279 AH), an-Nasaa’i (d. 303 AH), ad-Daaraqutni (d. 385 AH), al-Bayhaqi (d. 458 AH), Ibn Taymiyah (d. 728 AH) and Ibn Hajar (d. 852 AH). In each case you will find that their criticism has to do with a very small number of hadiths that appear in as-Saheehayn, either before or after these books were written, and is based on academic, fair-minded, methodological research. In fact some of the hadiths in Saheeh Muslim were not accepted by al-Bukhaari himself, and some of the hadiths in Saheeh al-Bukhaari were not accepted by Imam Muslim himself.

    We are not here to judge between the two shaykhs, al-Bukhaari and Muslim on the one hand and those scholars, muhadditheen and others, who criticise some of the contents of the books on the other. That is a vast matter that many scholars are engaged in and have written huge books on the topic, one of the most comprehensive of which is Hadiy as-Saari by al-Haafiz Ibn Hajar (may Allah have mercy on him). Rather the point here is to contrast the methodology of these scholars, who should not be objected to or rejected on the basis that there is consensus on the soundness of everything in as-Saheehayn, with the methodology of those who strive to undermine the status of these two books and to lower the esteem in which they are held by people. (Continue below)
     
  19. Do-I-Look-Somali

    Do-I-Look-Somali Make me some Cambulo tonight.

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    The method of the muhadditheen that is based on sound rules is distinguished from other methods that criticise as-Saheehayn by the following characteristics:

    1. Soundness of motive and neutrality, by which I mean the soundness of the motive for the criticism and the fact that it is not based on doubt in as-Saheehayn.

    2. Following the rules of hadith science.

    3. Preserving the content of the text as is, for other reasons: either because the criticism is originally directed at some of the isnaads and not the matn (text), or because the content of the hadith is already being practised on the basis of reasons such as accepting mursal reports, giving the ruling of marfoo‘ to mawqoof reports, accepting the hadith of someone whose character or situation is unknown, and so on. In contrast, you will find that one of the main focuses of contemporary criticisms of the hadiths in as-Saheehayn is rejection of the text of the hadith, ridiculing its contents, impugning everyone who believes it and categorising it as a myth from which efforts should be made to purify the religion.

    4. Taking differences in stride and not over exaggerating the impact thereof, and stating one’s view on the basis of probability, by using gentle and appropriate words, such as saying: this is more likely to be the case, this is more sound – and so on.

    5. Not criticising a great deal, because when the critic follows the guidelines on the process of criticism, that leaves less room for manoeuvre, so he will not dare to criticise except in cases where he has clear proof and his evidence is confirmed. Hence the hadiths that were subject to sound criticism – those that were left after eliminating the types of hadith mentioned at the beginning of this discussion (namely those that were unfairly criticised) – will be very few. Al-Haafiz described them as being very few at the time when, according to some confused contemporary critics, they number in the hundreds, to the point that some of them were listed in a separate book entitled Da‘eef Saheeh al-Bukhaari.

    End quote from a research paper entitled al-Manhajiyyah al-Mundabitah lada an-Nuqaad al-Mutaqaddimeena fi Ta‘leel ba‘di Ahaadeeth as-Saheehayn (p.17-20), which was submitted to the conference al-Intisaar li’s-Saheehayn[Defending as-Saheehayn] at the University of Jordan.

    Secondly:

    Anyone who reflects on these five characteristics and contemplates the difference between the two methods, then reads with an open mind the research of Shaykh al-Albaani (may Allah have mercy on him) in which he critiqued some of the hadiths of as-Saheehayn will realise that the shaykh (may Allah have mercy on him) followed the disciplined method that has clear guidelines, following in the footsteps of previous muhadditheen in critiquing some of the reports in as-Saheehayn. He will understand that this type of criticism is not casting aspersions upon the Sunnah and is not contrary to scholarly consensus; rather it is a continuation of previous, well-known efforts in critiquing as-Saheehayn, but that is done within the framework of sound principles of debate and criticism, adhering to the characteristics or guidelines mentioned above, among the most important of which are following the rules of hadith science and maintaining respect for as-Saheehayn in people’s hearts. This does not mean that there were not some mistakes in some of the verdicts of al-Albaani on some of the hadiths of as-Saheehayn. But his mistakes have to do with minor issues and not major principles. For a man of his standing such mistakes may be overlooked and forgiven as the mistakes of other critics and scholars were.
     
  20. Do-I-Look-Somali

    Do-I-Look-Somali Make me some Cambulo tonight.

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    Here we will quote some of the comments of Shaykh al-Albaani (may Allah have mercy on him) that proved his adherence to the methodological guidelines, and that he was working within a particular framework, when he said:

    I find myself compelled by academic honesty to express what I believe is correct and to discharge my duty, as the researcher who has deep knowledge cannot but admit an academic fact which was expressed by Imam ash-Shaafa‘i (may Allah have mercy on him), as it was narrated that he said:

    Allah has decreed that no book should be perfect except His Book, therefore some of the scholars objected to some words that were erroneously inserted by some of the narrators in some saheeh hadiths, some of which we will mention here by way of example:

    · The words in the hadith about the leper, the bald man and the blind man (no. 1471), in which it says “it occurred to Allah” instead of the correct phrase “Allah willed”, because speaking in terms of “something occurring” to Allah, may He be exalted, is not appropriate; how could that be acceptable when it is one of the beliefs of the Jews?

    · The phrase “one who compromises” instead of “one who adheres to” in the words of the Prophet (blessings and peace of Allah be upon him): “The likeness of the one who adheres to the limits set by Allah and the one who transgresses them…” Hadith no. 1143.

    · The words in the hadith about the plague (1475): “Do not leave except fleeing from it.” The narrator’s addition of the word “except” is an obvious error [so the hadith should read “Do not leave, fleeing from it”].

    · The narrator’s addition in hadith no. 984: “The two parties to a transaction have the option of proceeding or cancelling… He may confirm agreement three times.” Al-Haafiz (4/327, 334) stated that the phrase that mentions confirming it three times cannot be proven to be from the Prophet (blessings and peace of Allah be upon him).

    · He said (p. 176) concerning hadith no. 1160 about the words concerning the righteous slave, “By the One in Whose hand is my soul, were it not for jihad…” that this remark has been inserted into the hadith: these are not the words of the Prophet (blessings and peace of Allah be upon him); rather these are the words of Abu Hurayrah. So this is like the hadith mentioned above in Vol. 1 no. 90, in which the narrator added at the end: “So whoever can extend his traces of wudoo’ on his face, let him do so.” This has also been inserted.

    · Similarly in Vol 1 (28 – Jaza’ as-Sayd/21) it says that a man said: My sister vowed to do Hajj. This is an odd report according to al-Haafiz Ibn Hajar. What is known is that a woman said: My mother vowed…. You can check this report there.

    · Similarly with regard to hadith no. 1209, al-Ismaa‘eeli highlighted that it has an interrupted isnaad. Al-Haafiz approved of the hadith but had some reservations about the text which he mentioned in al-Fath, to which anyone who wishes may refer

    · A similar example is the hadith mentioned above (28 – Jaza’ as-Sayd/11): It was narrated from Ibn ‘Abbaas that the Prophet (blessings and peace of Allah be upon him) married Maymoonah when he was in ihram. The more correct view is that he (blessings and peace of Allah be upon him) married her when he was not in ihram.

    · Similarly, in hadith no. 1050 it says: “Allah says: ‘There are three whose opponent I will be on the Day of Resurrection.’” Its isnaad includes a narrator who was the subject of a difference of opinion. What is established is that he had a poor memory. Al-Bukhaari himself indicated that the report of the one who narrated this hadith from him was not sound. You may see his comments there, so that you may be prudent with regard to matters of your religion and the hadiths of your Prophet.

    I have mentioned these examples so that readers may be prudent with regard to matters of their religion and will have a clear understanding of the hadiths of their Prophet and be certain of the soundness of the report mentioned above: “Allah has decreed that no book should be perfect except His Book.” Thus they will also not be deceived by what has been written by some of those who want to stir up trouble against us, such as the ignorant imitators and fanatical followers of madhhabs who talk nonsense about what they do not know, say what they do not know and ignore what they already know. … And on the other hand there are some people who have made some contributions in some fields of knowledge or in the field of da‘wah (calling people to Islam) – even if it is on the basis of their own understanding – who show audacity in refuting that which they do not like of saheeh hadiths, which they regard as da‘eef despite consensus in the ummah on the acceptability of that hadith. They do not reject it on the basis of sound principles of this noble branch of knowledge and the rules of knowledge according to the muhadditheen, or because of some doubts that they developed about one of the narrators of that hadith, for they have no knowledge of that and they have total disregard for the knowledge of people who specialise in that field. Rather they base their argument on their own whims and desires or on their education that was far removed from sound faith which is based on the Qur’an and saheeh Sunnah, in imitation of the Orientalists and the enemies of the faith, and those who imitate them of westernised people such as Abu Rayyah al-Masri, ‘Izz ad-Deen Baleeq al-Lubnaani and others with whom this ummah is afflicted in modern times, who reject sound hadiths on the basis of whims and desires, and cause confusion to some Muslims because of the specious arguments they present.

    Allah, may He be exalted, is the One Whose help we seek and ask Him to protect the Sunnah from the hands of the ignorant, those who would tamper with it and the ignorant who follow whims and desires; we ask Him to make us recognise the efforts of the early imams in service of the Sunnah, who laid out for us principles and rules for knowing what is sound and what is not. Whoever adheres to those principles and rules will be following a clear way, and whoever deviates from that will go far astray. https://islamqa.info/en/178907
     
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