It was on this basis that ʿĀ’ishah used to command the daughters of her sisters and the daughters of her brothers to suckle whomever ʿĀ’ishah wished to see and to enter upon her, even if he was an adult, with five sucklings, after which he would enter upon her.

But Umm Salamah and the rest of the wives of the Prophet, peace and blessings be upon him, refused to allow anyone to enter upon them by virtue of such suckling, until the child had been suckled in the cradle. They said to ʿĀ’ishah: “By Allah, we do not know—perhaps it was a concession granted by the Prophet, peace and blessings be upon him, specifically to Sālim, and not to the people at large.”(1)

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(1) This is a sound ḥadīth, and this chain is good when considered alongside corroborating narrations and supporting witnesses. ʿAnbasah—namely Ibn Khālid al-Umawī—is weak, but his narrations are considered in corroborations and witnesses. Yūnus: he is Ibn Yazīd al-Aylī, and Ibn Shihāb: he is Muḥammad ibn Muslim al-Zuhrī.

It was also recorded by al-Bukhārī (4000) and (5088), and al-Nasāʾī in al-Kubrā (5453) via multiple routes from Ibn Shihāb, with this chain. Al-Bukhārī did not mention the matter of suckling in his narration; rather, he confined himself to the beginning of the ḥadīth, while al-Nasāʾī confined himself to the end of the ḥadīth concerning the refusal of the wives of the Prophet, peace and blessings be upon him, to allow anyone to enter upon them by virtue of such suckling.

It was also recorded in similar abridged form by Muslim (1453), Ibn Mājah (1943), and al-Nasāʾī in al-Kubrā (5450–5452) and (5456) and (5457) via the route of al-Qāsim ibn Muḥammad, and by Muslim (1453) and al-Nasāʾī in al-Kubrā (5455) via the route of Zaynab bint Abī Salamah—both from ʿĀ’ishah, with it.

It was also recorded in similar abridged form by Muslim (1454) and al-Nasāʾī in al-Kubrā (5454) via the route of Zaynab bint Abī Salamah, from Umm Salamah.

It is also in Musnad Aḥmad (26330) and Ṣaḥīḥ Ibn Ḥibbān (4214) and (4215).

And her saying: “faḍlan.” He said in al-Nihāyah: that is, dressed casually in her work clothes. It is said: “tafaḍḍalat al-marʾah” when she wears her work clothes, or when she is in a single garment, so she is “fuḍul,” and the man is also “faḍl.” Ibn ʿAbd al-Barr said in al-Tamhīd 3/456: “The meaning of this in my view is that he used to enter upon her while she was partially uncovered, such as her hair, hand, and face—he would enter upon her however she happened to be.” =