In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Allaah [The Exalted] said:
وَٱلۡوَٲلِدَٲتُ يُرۡضِعۡنَ أَوۡلَـٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُ ۥ رِزۡقُهُنَّ وَكِسۡوَتُہُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٲلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٌ۬ لَّهُ ۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٲلِكَۗ فَإِنۡ أَرَادَا فِصَالاً عَن تَرَاضٍ۬ مِّنۡہُمَا وَتَشَاوُرٍ۬ فَلَا جُنَاحَ عَلَيۡہِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَـٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ۬
The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father’s) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allah and know that Allah is All-Seer of what you do. [Surah Al-Baqarah. Verse 233]
Al-Allaamah Saaleh Al-Fawzaan [may Allaah preserve him] stated: The meaning of [الرضاع] in the Arabic language is to suckle milk from the [الثدي- the breast of a woman]. In the Islamic legislation, it is the suckling of milk – by a child who is under the age of two – that occurs as a result of pregnancy [i.e. after the woman gives birth]. [Mulakh-khas Al-Fiqhee 2/345]
Description of The Breast of a Female
Observation 1: The breast of a woman has a description based on the word [نهد ]- Meaning: When the breast of a female rises, increase in size etc. When the breast of a girl rises, she is called a [ناهد – one who has reached that stage in which her breasts have risen or become bigger] [See Lisaan Al-Arab]
Observation 2: Those who seek to impose their view on me should be reminded that the term “Chest” includes other areas: [الجَوش]: It is said: [الجوش الصدرُ من الإِنسان – The الجَوش is the chest (middle or fore part) of a human being]. And it is also said about the night [جَوْش من الليل أَي صدْر منه – the middle or latter part of the night]. [b] [حضن – The chest, upper arms and what is between them].
Question: What is that thing – located around the area of the chest, the upper arm and what is between them – from which a child suckles milk from a woman or mother? Answer: It is nothing else but what has been stated earlier that it is: [الثدي- the breast of a woman]. In the Islamic legislation, as Al Allaamah Saaleh Al-Fawzaan stated, it is the suckling of milk by a child who is under the age of two that occurs as a result of pregnancy [i.e. after the woman gives birth]. [Mulakh-khas Al-Fiqhee 2/345]. Question: What is the specific description of the breast of feamle when it begins to mature? Answer: The word [نهد ] is used when the breasts of a female rises, increase in size etc. So, when the breast of a girl rises, she is called a [ناهد – one who has reached that stage in which her breasts have risen or become bigger]. [See Lisaan Al-Arab]
Observation 3: If this term “Chest Feeding” is initiated to promote gender neutrality, then indeed neither were we created in that manner nor does the Creator sanction this view. Read: https://abukhadeejah.com/hadeeth-6-women-imitating-men-in-clothing-behaviour-speech-danger-of-radical-feminism/
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Observation 4: What is the response to those who argue that language and cultural norms do change and will continue to change, therefore we must adapt to these changes?
Response: Yes indeed both language and cultures do change, and may have a different meanings in different nations, customs, clans and cultures. These differences influence the way we see the world, describe and perceive things – sometimes in agreement with the Creator’s infallible divine revelation and at other times in opposition to it. The Muslim is commanded to adhere to the guidance of the Creator. Imaams Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: “It is obligated on every Muslim that he does not depend on custom; rather he examines it based on the pure Islamic legislation, so that whatever the Islamic legislation affirms is permissible and whatever it does not affirm is impermissible. The customs of the people are not proof to determine the lawfulness of anything. All the customs of the people in their countries or tribes must be presented to the Qur’aan and the Sunnah of His Messenger [peace and blessings of Allaah be upon him] for judgement, so whatever Allaah and His Messenger made permissible is permissible, and whatever they forbid, then it is obligatory to abandon it even if it is the custom of the people”. [Majmoo Al-Fataawaa 6/510]
Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “The customs cannot make something that is not legislated (in the divine revelation) as something legislated, because of Allaah’s statement: [وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا – It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back] [Surah Al-Baqarah. Aayah 189], despite the fact that it was something they took as their custom and considered it to be an act of righteousness. Whoever takes something as a custom and believes that it is an act of righteousness, then it should be presented to Allaah’s divine legislation [i.e. to be judged]”. [Tafseer Surah Al-Baqarah 2/299]
Imaam Muhammad Bin Saaleh Al-Uthaymeen [may Allaah have mercy upon him] also said, “Extremism in related to customs is stringent adherence to old customs and not diverting to what is better than them. As for if the customs are equal in benefit (i.e. the ones judged to be permissible by the divine legislation), then a person remaining upon what he is upon would be better than going along with the new (or emerging) customs”. [Majmoo Al-Fataawaa 7/7]
Observation 4: What is the response of the one who becomes a bit argumentative and says, “You are close minded.
Observation 5: You are narrow minded! We must initiate these general terms in a modern progressive society!
Response: General terms can be very problematic at times, especially when they oppose reality. Imaam Ibnul Qayyim [may Allaah have mercy upon him][ said, “The basis of Banee Aadam’s [i.e. the children of Aadam] misguidance is as a result of ‘General Terms’ and ‘Ambiguous Meanings’ [i.e. terms & meanings which can either be utilized for truth or falsehood when not explained in detail and distinguished], especially if they come in contact with a confused mind, then how about when (unlawful) desires and misguided enthusiasm is added to that? Therefore, ask the One Who keeps the hearts steadfast [i.e. Allaah] to keep your heart firm upon the Religion He has ordained and not allow you to fall into this darkness”. [As-Sawaa’iq Al-Mursalah Alal Jahmiyyah Wal Mu’attilah’ – Vol 3. page 927. slightly paraphrased]
Finally, we make it absolutely clear that the intent behind this short article is to respond to those who seek to impose their views on others, whilst also seeking to distort reality and spread misconceptions in the name of cultural advanacement. We cannot endorse any view that opposes the final revelation, but we are also commanded to behave well towards others. Listen or read on the following links by Shaikh Abdul Waahid Abu Khadeejah [may Allaah preserve him].
We ask Allaah to keep us steadfast upon the path of the seal of the Prophets, grant us life as long as life is good for us, and take us away as long as death is good for us.
اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ
O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305. As-Saheehah Number 1301]
اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي
وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي
وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي
وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ
وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ
O Allah! Rectify my religion for me, which is the safeguard of my affairs; rectify my worldly [affairs], wherein is my livelihood; and rectify my Afterlife to which is my return; and make life for me [as a means of] increase in every good and make death for me as a rest from every evil. [Saheeh Muslim Number: 2720]