The case referred to in the hadith is a specific one, and it can’t be generalized. Scholars agree that the hadith itself is sound, but they reject `A’ishah’s interpretation of it. Furthermore, upon brief reflection one would realize that any claims that `A’ishah breast-fed men so that they could visit her were obviously calumnies. She did not have any children and, therefore, had no milk.
Dr. Marawan Shahin, professor of Hadith and its sciences, Faculty of Usul Ad-Din (Theology), Al-Azhar University, states the following: It should be noted that the story of breast-feeding Salim is well proven in many authentic narrations. The majority of Muslim scholars agreed that it is only a particular concession concerning the nursing of Salim alone. They do not consider it a general ruling that applies to the whole Ummah. Salim was an adopted son to Hudhayfah, who dealt with him as a son. When the verses regarding the prohibition of adoption were revealed, Sahla bint Suhayl (wife of Abu Hudhayfah) was ordered to give Salim five drinks of her milk and in this way he (Salim) would be considered her son by nursing.
Here, it should be noted that Salim did not suckle milk from her breast directly. The milk was taken from her and then given to him. The majority of the Companions of the Prophet (peace and blessings be upon him) and Muslim scholars agreed that it is only a particular concession concerning the nursing of Salim alone.
The majority of the Companions of the Prophet (peace and blessings be upon him) including all wives of the Prophet (peace and blessings be upon him) rejected the opinion of `A’ishah (may Allah be pleased with her) and considered the issue as only a particular concession concerning the nursing of Salim alone. They do not consider it a general ruling that applies to the whole Ummah. As for the opinion of `A’ishah, she considered the matter as a general ruling that can be applied to other cases. But her opinion is rejected by the majority of Muslim scholars, including the wives of the Prophet (peace and blessings be upon him).
Also, it should be noted that `A’ishah did not breast-feed any grown men, nor did she give any of her milk to anyone, nor did any of the wives of the Prophet (peace and blessings be upon him). The hadith states, “She took that as a precedent for whatever men she wanted to be able to come to see her. She ordered her sister, Umm Kulthum bint Abu Bakr and the daughters of her brother to apply the same ruling.”
It is clear from the above-mentioned statement that she did not give her milk to anyone and it should be noted that she had no children [and, therefore, had no milk].
Having stated the above, we say that the hadith is authentic and the opinion of `A’ishah (may Allah be pleased with her) is rejected by the majority of the Muslim scholars, as the most correct view is that of the majority of Muslim scholars considering the issue as a particular concession to Salim alone.
Moreover, Sheikh Muhammad Iqbal Nadvi, Imam of Calgary Mosque, Alberta, Canada, and former professor at King Saud University, Riyad, Saudi Arabia, adds: It is an exceptional situation and exceptional solution for the problem mentioned in the hadith. This is the reason why our scholars are in unanimity not to apply it in general situations. The general rule is that nursing and breast-feeding affects the relation only when it is only done before [the one so fed] two years old.