If you say: The generality of His saying, “And the mothers of your wives,” includes both her mother by blood and her foster mother.

The answer is that, when mentioned without qualification, “mother” does not include a foster mother. This is evidenced by His saying, “Forbidden to you are your mothers,” after which He says, “and your mothers who nursed you.” Had the unqualified term “mother” included a foster mother, she would not have been mentioned a second time.

In summary, this view is the preponderant one, even though it differs from the opinion of the majority. So long as the matter is not one of consensus, there is no harm in a person adopting the view he considers sounder. Ibn Rajab related from Shaykh al-Islam that he held this view: that nursing does not establish prohibitions based on marriage ties. Ibn al-Qayyim reported that he had suspended judgment on the matter. There is nothing to prevent his having initially suspended judgment and then later having become clear about the matter, as occurred in many of his views, may Allah have mercy on him. At times, he explicitly states that he retracted a view; at other times, it becomes plainly evident that he retracted it; and at times, he suspends judgment.

If someone says: “I am apprehensive about differing with the majority, and I wish to take the cautious course in both respects. Thus, I say that a wife’s foster mother is not unlawful for the husband; accordingly, I would not permit her to uncover her face before him, in accordance with the view of Shaykh al-Islam, nor would I permit him to marry her, in accordance with the majority. Does this approach have a basis?”

The answer is: Yes. This is found in the story of Saudah bint Zam‘ah, may Allah be pleased with her, when Abd ibn Zam‘ah and Sa‘d ibn Abi Waqqas, may Allah be pleased with them, disputed over a boy. Sa‘d said: “O Messenger of Allah, this is the son of my brother Utbah, and he had charged me concerning him...”