Bukhari

Hadith Commentary:
The consideration of a child suckling from a woman is only valid during the period when it is necessary for the child’s life, that is, the period of nursing (muddat al-rida‘ah), which is two years.
If, within this period, two children nurse from the same woman, it will be considered valid and the prohibition (of marriage due to fosterage) will be established between them; otherwise, the prohibition will not be established.
The period of nursing—two complete years (hawlayn kamilayn)—is itself established from the Noble Qur’an, meaning a full two years; to nurse beyond this is incorrect.
According to the Hanafis, this period extends up to three months and more, which, in light of the Noble Qur’an, is not correct.

Hadith Commentary:
(1)
From this hadith, Imam Bukhari rahimahullah has established that the relationship of milk (radā‘ah) requires careful consideration: if a girl drinks the milk of someone, then her son does not become her brother; rather, suckling (radā‘ah) is only established at an age when the child does not consume anything except milk. Furthermore, from other ahadith it is also established that suckling (radā‘ah) is confirmed by at least five instances of breastfeeding. If a woman, merely to quiet a crying child, puts her breast in his mouth, then suckling (radā‘ah) is not established by this. In any case, by presenting these ahadith, Imam Bukhari rahimahullah’s purpose is to show that lineage (nasab), suckling (radā‘ah), and ancient death (mawt qadīm) are established by longstanding public knowledge (shuhrah). There is no need for testimony to establish them.

(2)
From these ahadith, the establishment of lineage (nasab) and suckling (radā‘ah) is found, and the establishment of ancient death (mawt qadīm) is confirmed by the ruling of attachment (bi-hukm al-ilḥāq). The suckling (radā‘ah) mentioned in these ahadith has been accepted on the basis of public knowledge (shuhrah).

(3)
It should be noted that the mention of ancient death (mawt qadīm) is in the title because recent death (mawt taazah) is not established by public knowledge (shuhrah). For that, testimony is necessary, because in our society some people, in order to deprive their sisters of inheritance, have them declared dead in the land records by the patwari, even though they are alive. Therefore, the mention of ancient death (mawt qadīm) is in the title.

Hadith Commentary:
Perhaps he was a son of Abu Qu‘ays, who was the foster father of Aisha radi Allahu anha, and the person who mentioned this man as Ubaydullah ibn Yazid has erred. He is, by consensus, among the Tabi‘in (Successors).

Hadith Commentary:
(1)
The milk relationship (radā‘ah) is established when milk is suckled during infancy, that is, at a very young age. The Qur’an has stated its duration as two years, meaning that only such suckling will be considered which makes the child independent of all other kinds of food. In the hadith of Abdullah ibn Mas‘ud radi Allahu anhu, it is mentioned that radā‘ah is that which strengthens the bones and produces flesh.
(Sunan Abi Dawud, Kitab al-Nikah, Hadith: 2059)
That is, only such milk will cause the prohibition (of marriage) through suckling which produces flesh, strengthens the bones, and becomes a part of the body, as clarified in other ahadith.

(2)
Imam Bukhari rahimahullah has established from this hadith that the period of suckling (radā‘ah) is two years, and it will only be considered valid when it satisfies hunger and produces flesh. Thus, in another hadith narrated from Umm Salamah radi Allahu anha, there is further clarification that the Messenger of Allah sallallahu alayhi wa sallam said:
“The suckling which causes prohibition is that which opens the intestines of the child, and this is before weaning.”
(Jami‘ al-Tirmidhi, Kitab al-Rada‘, Hadith: 1152)

Hadith Commentary: Benefits and Issues:
This hadith establishes that when a nursing infant desires only milk and his hunger is satisfied by it, then in such a case, if he causes the woman’s milk to enter his stomach by any means, he will be considered a suckling (raḍī‘).
If the milk is given to the child at a time when it does not satisfy his hunger and does not serve as his nourishment, then suckling (raḍā‘ah) will not be established, as is mentioned in another hadith:
(Lā riḍā‘a illā mā shadda al-‘aẓma wa-anbata al-laḥma)
“Suckling is only that which strengthens the bones and causes the flesh to grow.”
And it is a fact that, generally, milk only accomplishes this when it is consumed several times; merely drinking once or twice does not result in the child’s growth and development.
And it is extremely strange that ‘Allāmah Taqī, while explaining:
(Innamā al-raḍā‘u mina al-majā‘ah)
writes that the suckling which establishes prohibition (ḥurmah) is that which occurs at a young age, when the child is nursing and (yasuddu al-labanu jū‘atahu)
the milk satisfies his hunger, because his stomach is weak.
Therefore, milk alone suffices for him,
and through it, his flesh grows, by which he, in a sense, becomes a part of the wet nurse.
(Takmilah, vol. 1, p. 58)
However, when Ḥāfiẓ Ibn Ḥajar rahimahullah used this to argue for the validity of five sucklings,
the response was given that it is min sababiyyah, and the meaning is that such suckling is a cause of prohibition.
(Mā kāna bisababi al-jū‘)
—that which is due to hunger—this is not the meaning; rather, the suckling that is prohibited is that
(mā sadda al-jū‘)
which removes and ends hunger and by which the child is satiated (Takmilah, vol. 1, p. 65).
And he further writes that there is no way to ascertain the growth of flesh and skin, because sometimes growth occurs with a small amount of suckling, and sometimes even with a large amount, growth does not occur.
Therefore, absolute suckling is what is prohibited.
If this is the case, then why did the Prophet sallallahu alayhi wa sallam say:
(Lā yuḥarrimu min al-raḍā‘ati illā mā fataqa al-am‘ā’)
“Nothing of suckling prohibits except that which opens up the intestines.”
Then, if absolute suckling is what is valid, then Ibn Ḥazm’s statement is correct: in the generality of majā‘ah (hunger), there is no difference between young and old, so suckling by an adult (riḍā‘at kabīr) is also valid.

Benefits and Issues:
That is, in reality, only that breastfeeding (rada‘ah) is considered valid in which the child has drunk milk during the age of nursing; only from this is the prohibition (of marriage, etc.) established. After two years, the child begins to satisfy his hunger with bread, curry, and other foods, therefore, according to the majority (jumhur), drinking milk at that time is not considered (for the purposes of establishing prohibition).

Furthermore, the meaning of “only that breastfeeding is valid which is due to hunger” is that the child has drunk such an amount of milk that his hunger has been satisfied, and its clarification is found in another hadith in this way: that he drinks milk five times, that is, he takes the breast in his mouth and continues to drink milk, and then leaves it of his own accord.

This is counted as one drinking (one rad‘ah).

In this way, with five feedings (five rad‘at), the prohibition through breastfeeding (rada‘ah) will be established.

Not with one or two feedings. (For details, see: Appendix of Tafsir Ahsan al-Bayan titled “Some Essential Issues of Breastfeeding,” by Hafiz Salahuddin Yusuf)

The suckling (radā‘ah) that establishes kinship (mahramiyyah) occurs during the period when the child subsists solely on milk, and milk is his complete nourishment. If he consumes anything else, it is very little; the main nourishment is milk. And this is until the completion of two years. If someone drinks milk after the age of two years, no foster relationship (radā‘ī relationship) will be established. It is narrated from Imam Abu Hanifah rahimahullah that, as a precaution, he holds the view of suckling being valid up to two and a half years of age, but this is contrary to the explicit text of the Qur’an: “And mothers shall suckle their children for two complete years for whoever wishes to complete the suckling.” Therefore, suckling is only considered valid up to the age of two years. However, some are also of the opinion regarding the older child, and they have some evidences for this as well; its explanation can be seen in the appendix “Essential Issues of Suckling” in the exegesis “Ahsan al-Bayan.”

Benefits and Issues:
➊
The relationship of mahram (unmarriageable kin) through breastfeeding (rada‘ah) is established only when the child is breastfed within two years of age, and at least five times to full satisfaction.
If a child is breastfed after reaching two years of age, this breastfeeding is not considered valid and does not establish the milk relationship.
Except in cases of necessity, as has been mentioned in previous narrations.

➋
Caution is necessary in matters of breastfeeding (rada‘ah), so that a non-mahram is not considered a mahram, nor a mahram considered a non-mahram.

➌
A man should admonish his wife if she makes a mistake, but if the mistake is due to ignorance, he should explain the issue gently rather than admonishing her harshly.

Takhrij:
«أخرجه البخاري، النكاح ، باب من قال لا رضاع بعد حولين...، حديث:5102، 2647، ومسلم، الرضاع، باب إنما الرضاعة من المجاعة، حديث:1455.»©Explanation:
This hadith alludes to an incident.
It is narrated by Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam came to me.
At that time, a man was sitting with me.
This was displeasing to the blessed temperament of the Prophet, and when I saw signs of displeasure on his radiant face, I said: O Messenger of Allah! This is my foster (milk) brother.
Upon hearing this, he said: "Be careful in determining who your brothers are... etc."