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Breastfeeding is highly regarded in Islam. The Qur'an regards it as a sign of love between the mother and child. InIslamic law, breastfeeding creates ties ofmilk kinship (known asraḍāʿ orriḍāʿa (Arabic:رضاع, رضاعة pronounced[riˈdˤaːʕ(a)])) that has implications infamily law.[1][2] Muslims throughout the world have varied breastfeeding traditions.
Several Qur'anic verses, all dating from the Medinan period, lay down the Islamic ethic of breastfeeding[3]: 106 Quran 28:7 andQuran 28:12 refer to the nursing ofIslamic prophet Moses to emphasize the loving bond between baby Moses and his mother.[3]: 106 Breastfeeding is implied as a basicMaternal bond inQuran 22:2, which considers a mother neglecting nursing of her child as an unusual sign.[3]: 106
Breastfeeding is considered abasic right of every infant, according to the Qur'an.[4]Quran 2:233. In the case where the child's mother has been divorced by the child's father before or after delivery within the breastfeeding period, the Qur'an also calls on fathers to sponsor the child's nursing by providing food and clothing for the child's mother for duration of breastfeeding, although it allows for earlier weaning of the child by mutual consent of both mother and father.[3]: 106 The same verse also allows for motherly breastfeeding to be substituted bywet nursing.[3]: 106 Quran 65:6–7 expects the father of the child to be generous towards the wet nurse.[5]: 477
The Quran regards ties due to milk kinship similar to ties due toblood kinship.[5]: 477 ThereforeQuran 4:23 prohibits a man from having sexual relations with his "milk mother" or "milk sister";[3]: 107 hadith explain that the wet-nurse's husband is also included as a milk kin,[5]: 477 eg. a woman may not marry her wet-nurse's husband.According to scholars, this prohibition is not found in the Jewish and Christian tradition, though it is found inmatrilineal groups.[3]: 107
Breastfeeding is considered one of the most fundamentalrights of a child in Islamic law.[4] Muslim jurists have given extensive treatment to this topic, for exampleAl-Mawardi (d. 1058) wrote an entire treatiseKitab al-rada on the topic of breastfeeding.[4] This includes the specifics related to the right of being breastfed, as well as implications of breastfeeding on prohibiting marriage between individuals related by milk kinship.
The right to be breastfed is considered one of the most important rights of a child in Islamic law.[4] If the mother is unable to breastfeed the child, then the father must pay a wet nurse to do so.[6] If the parents of the child are divorced, the father must compensate his former wife with payments during breastfeeding.[7] TheJafaris further opine that a mother has the right to compensation for breastfeeding even if the parents are married.[6] However, the Sunni schools of thought disagree, arguing the father is not obligated to pay the mother if the two are divorced;[6] the wife already has the right to maintenance (food and clothing) under Islamic law.[8]
Some opinions hold that a mother has the right to breastfeed her children, but can choose not to if she wishes.[8] This is an extension of the general principle, in Islamic law, that a mother has the right to raise her children, but she may renounce this right as it is not her duty.[8]
If a woman is breastfeeding, they do not have to fast duringRamadan. But they can choose to fast if they want to. Fasting can cause difficulties in breastfeeding.[9]
The Qur'an regards breastfeeding to establish milk kinship which has implications for marriage.
Islamic jurisprudence extensively discusses the precise delineation of which relationships aresubject to prohibition once the milk relationship is established. Shi'ite Islam also prohibits marriage to the consanguineous kin of a milk-parent as per the Qur'an. In Shi'ite societies, the wet nurse was always from a subordinate group, so that marriage to her kin would not have been likely. Texts mentioned thatAhmad ibn Hanbal, founder of theHanbalischool of jurisprudence, also dealt with similar questions.[10]
The minimum number of sucklings necessary to establish the milk-kinship, has been the subject of extensive debate. For the adherents of olderschools of law, such as theMalikis andHanafis, one suckling was enough. Others, such as theShafiʿis, maintain that the minimum number was five or ten, arguing that aQur'ānic verse had once stipulated this number until had beenabrogated from theQur'ānic text, but the ruling was still in place. Imam Malik, however, believed that the ruling was abrogated along with the wording.[11][12]
The following tradition (hadith) treats both this topic as well as that ofradāʿ al-kabīr, orsuckling of an adult orbreastfeeding an adult and number of sucklings:
Urwah ibn al-Zubayr reports that the Prophet commanded the wife of Abū Hudhayfa to feed her husband'smawlā [i.e. servant], Sālim, so that he could go on living with them [upon attaining manhood].[13][14][15][16]
For most jurists (Ibn Hazm being one prominent exception), the bar to marriage was effective only if the nursling was an infant. Yet even these allowed that a new relationship resulted between the two;Ibn Rushd, for example, ruled that the woman could now comport herself more freely in front of the nursed adult male, such as appearing before himunveiled.[17] ThetraditionistMuhammad al-Bukhari was forced to resign his position ofmufti and leave the city ofBukhara after ruling that two nurslings who suckled from the same farm animal became milk-siblings.[18]