Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the bones and occurs before weaning.” (1) It does not say, “and occurs within the two years.”

As for rational consideration: if the child is nourished by something other than milk—namely, ordinary food—what difference is there between one who is within the two years and one who is beyond them? Both children have no need of milk. Suppose he nurses four times up until the morning of the thirtieth of Dhu al-Hijjah in the second year, then, when Muharram begins, nurses a fifth time. According to those who hold that the determining factor is the two-year period, does this establish the legal effect or not? It does not. But what difference is there between this and nursing one hour earlier?

Then what difference is there between a child who was weaned after the first year and began eating food, and another child who is eating food in his third year? There is no difference.

Thus, the stronger view is that the determining factor is weaning, whether it occurs before or after two years. If, for example, this child’s development were weak and he continued to be nourished by milk until he completed three years, then nursing in his third year would establish the legal effect according to the stronger view. But according to those who say that the determining factor is the two-year period, his nursing would have no legal effect. And if we suppose that a child was weaned after his first year and began eating food, then we had him nurse in the second year, would that nursing establish unmarriageability or not? According to the view that it has legal effect only within the two years, it would establish the legal effect; according to the second view, which we have deemed stronger, it would not.

In short, nursing that establishes unmarriageability must occur within a specified period: either within the two years, as the author has maintained, or before weaning, according to the stronger view.

The second view is that nursing establishes unmarriageability even if the person is sixty

(1) Reported by Abu Dawud in the Book of Marriage, chapter: “Regarding the Suckling of an Adult” (2059), on the authority of Ibn Masud, may Allah be pleased with him.
العظم وكان قبل الفطام» (١)، ولم يقل: «وكان قبل الحولين»، وأما النظر فلأنه ثإذا كان يتغذى بغير اللبن ـ يعني بالطعام المعروف ـ فأي فرق بين من كان في الحولين ومن بعد الحولين؟! فكلا الطفلين لا يحتاج إلى اللبن، ولو رضع أربع مرات إلى صباح ثلاثين من ذي الحجة من السنة الثانية، ولما هلَّ محرم رضع الخامسة، فهل يؤثر أو لا يؤثر على قول من يرى أن العبرة بالحولين؟ لا يؤثر، فأي فرق بين هذه وبين قبل ساعة؟! ثم أي فرق بين طفل فطم للحول الأول، وصار يأكل الطعام وآخر يأكل الطعام في السنة الثالثة؟! لا فرق. فالقول الراجح أن العبرة بالفطام، سواء كان قبل الحولين أو بعد الحولين، فلو فرض أن هذا الطفل نموه ضعيف، وصار يتغذى باللبن حتى تم له ثلاث سنوات، ففي السنة الثالثة رضاعه مؤثر على القول الراجح، وأما على قول من قال: العبرة بالحولين فرضاعه غير مؤثر، ولو فرضنا أن طفلاً فطم لأول سنة، وصار يأكل الطعام وأرضعناه في السنة الثانية، فهل الرضاع محرِّم أو غير محرم؟ على القول بأنه لا يؤثر إلا في الحولين فهو مؤثر، وعلى القول الثاني الذي رجحناه غير مؤثر، المهم يشترط في الرضاع المحرم أن يكون في وقت معين، إما في الحولين على ما مشى عليه المؤلف، وإما قبل الفطام على القول الراجح. والقول الثاني: أن الرضاع محرم ولو كان الإنسان له ستون
(١) أخرجه أبو داود في النكاح/ باب في رضاعة الكبير (٢٠٥٩) عن ابن مسعود ﵁.

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