acting upon it, since a narrator could not transmit a hadith and then cease to act upon it unless he knew that it had been abrogated. Were he to abandon it without knowing it to be abrogated, that would impugn his reliability. We do not consider this reasoning sound, however, since he may have ceased to act upon it because of an interpretation he adopted. Other scholars are not bound to follow an interpretation he reached through his own independent judgment. Perhaps ʿĀ’isha understood this to be a concession granted specifically to her concerning Aflah, just as the Prophet’s other wives understood the breastfeeding of Sālim. She therefore returned to the apparent meaning of the Most High’s words:

“And your mothers who nursed you, and your sisters through breastfeeding.” [al-Nisā’: 23]

For this reason, the scholars differed over the marriage prohibition established through milk attributable to the father, as we have related. Allah knows best.

Section
On Breastfeeding Adults

Breastfeeding an adult does not establish a marriage prohibition. Only breastfeeding during the nursing period does so, as Saʿīd ibn al-Musayyab said: “Breastfeeding counts only when it takes place in the cradle and nourishes flesh and blood.” This is also reported from the Prophet (peace and blessings be upon him). Its limit is that which Allah set in His Book, where He says:

“Mothers shall breastfeed their children for two complete years, for whoever wishes to complete the nursing period.” [al-Baqara: 233]

Breastfeeding close to the two-year limit is accorded the same ruling by most of our scholars, because the reason for the marriage prohibition remains present: the child benefits from the milk and receives nourishment from it. This is also because months vary in length, while Allah, Mighty and Majestic, has said: “Two complete years.” [al-Baqara: 233]

They differed over what constitutes a short interval: some said a day or two; others, a few days; others, a month or thereabouts; and others, a month or two, which is his position in al-Mudawwana. Another view allows one, two, or three months; this is al-Walīd ibn Muslim’s report from Mālik.

This applies provided that the child has not already been weaned to the point of no longer needing breast milk, relying instead on food and drink. If the child has already been weaned and no longer needs breast milk because food and drink suffice, any subsequent breastfeeding does not establish a marriage prohibition, according to the apparent meaning of the Messenger of Allah’s words (peace and blessings be upon him): “No breastfeeding counts after weaning.” This is Ibn al-Qāsim’s position and what he reports from Mālik. Mutarrif, however, held