Ibn Majah 1666 records the same hadith as Muslim 1411 (entry m08) — adult breastfeeding to establish kinship. The Ibn Majah version provides cross-collection independent attestation for the canonical preservation of the doctrine. Jonathan A.C. Brown, in Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy (Oneworld Publications, 2014), examines how classical hadith methodology evaluates reports transmitted through multiple independent chains and why multi-chain attestation is treated as the primary evidence of a ruling's canonical weight — precisely the structure that the Sahla/Salim reports display across Sahih Muslim, Sunan Abu Dawud, and Ibn Majah, making dismissal as an isolated aberration difficult to sustain on methodological grounds.

The substantive issues are addressed in entry m08. The Ibn Majah contribution: cross-collection consistency confirms the doctrine is canonical Islamic teaching, not a peripheral or contested narration. Ibn Hajar al-Asqalani, in Fath al-Bari (his voluminous commentary on Sahih al-Bukhari), records the scholarly debate over whether Sahla administered the milk directly or poured it into a vessel for Salim to drink — the interpretation favoured by al-Qadi Iyyad and endorsed by al-Nawawi. Both positions concede that Muhammad issued the instruction and that the milk established a kinship bar on marriage, leaving the doctrinal core intact regardless of the manner of transfer.

A parallel hadith within the same Ibn Majah collection is directly relevant to the textual history: Ibn Majah 1944 preserves Aisha's report that "The Verse of stoning and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it." This account is graded weak by some hadith critics on account of Ibn Ishaq's presence in its chain; the version without the sheep narrative is considered stronger. Even so, the tradition is significant because it acknowledges that a Quranic verse on adult breastfeeding once circulated among the Companions — underscoring that the practice was not merely a one-off ruling but was considered worthy of Quranic regulation during Muhammad's lifetime.

The jurisprudential fall-out from the doctrine has continued into the modern era. In May 2007, Dr. Izzat Atiyya, head of the Hadith Department at Al-Azhar University, issued a fatwa arguing that a woman could breastfeed a male colleague five times to create a kinship bond that would legalise their working in private together. Reported by MEMRI (June 3, 2007), the fatwa provoked an uproar in the Egyptian parliament, widespread media ridicule, and Al-Azhar's suspension of Atiyya — but not because scholars denied the underlying hadith. The controversy arose precisely because classical scholars on both sides of the dispute agreed the Sahla/Salim precedent was authentic; the disagreement was solely over whether it was generalisable.

The analysis from entry m08 applies fully here.