Abu Huzaifa bin Utba bin Rabia bin Abd Shams, who was among those who fought at Badr with the Prophet ﷺ, adopted Salim as his son and married him to his niece Hind bint Walid bin Utba bin Rabia. Salim was the freed slave of a woman from the Ansar. This was just as the Prophet ﷺ had adopted Zayd. In the days before Islam, when a man adopted another, people would call the adopted one by his name, and he would inherit from his estate, until Allah revealed, "Call them by the names of their fathers, that is more just in the sight of Allah. But if you do not know their fathers, then they are your brothers in religion and those under your care" [Ahzab 33:5]. So they were traced back to their own fathers, and anyone whose father was not known became a client and a brother in religion.Then Sahla bint Suhayl bin Amr, of Quraysh and of the clan of Samiri, who was the wife of Abu Huzaifa bin Utba, came to the Prophet ﷺ and said, "Messenger of Allah, we used to regard Salim as our son, but Allah has now revealed concerning him what you know."And she went on to relate the rest of the report.
أن أبا حذيفة بن عتبة بن ربيعة بن عبد شمس- وكان ممن شهد بدرا مع النبي ﷺ- تبنى سالما، وأنكحه بنت أخيه هند بنت الوليد بن عتبة بن ربيعة، وهو مولى لامرأة من الأنصار، كما تبنى النبي ﷺ زيدا، وكان من تبنى رجلا في الجاهلية دعاه الناس إليه، وورث من ميراثه حتى أنزل الله: {ادعوهم لآبائهم هو أقسط عند الله فإن لم تعلموا اباءهم فإخونكم في الدين وموليكم} [الأحزاب: ٥] فردوا إلى آبائهم، فمن لم يعلم له أب كان مولى وأخا في الدين، فجاءت سهلة بنت سهيل بن عمرو القرشي، ثم السامري،- وهو امرأة أبي حذيفة بن عتبة- إلى النبي ﷺ فقالت: يا رسول الله! إنا كنا نرى سالما ولدا، وقد أنزل الله فيه ما قد علمت فذكرت الحديث.
Bukhari related it in the Book of Marriage (5088) from Abu Yaman, who said, Shuayb told us, from Zuhri, who said, Urwa bin Zubayr told me, from Ayesha, and he mentioned it. This is how Bukhari phrased it, meaning "he mentioned the hadith," which is an indication that the hadith has been abridged. He also related it in the Book of Campaigns (4000) from the hadith of Aqeel, from Ibn Shihab with his chain, and he abridged it there as well, not completing it.This calls for some reflection. Did Bukhari not hold the view that an adult could be breastfed, and so deliberately omitted the rest of the story? Or did he consider it, like other scholars, to be a matter specific to Salim alone?The complete hadith is found in Abu Dawud (2061), by way of Yunus, from Ibn Shihab, who said, Urwa bin Zubayr told me, from Ayesha and Umm Salama. In it we read, "The Prophet ﷺ said to her, 'Nurse him.' So she nursed him five times, and he thereby became like her son through nursing. Because of this, Ayesha used to instruct her nieces, the daughters of her sisters and the daughters of her brothers, that any man Ayesha wished to be able to see her and enter upon her, even if he were an adult, should be nursed five times, and then he could enter upon her. But Umm Salama and the rest of the wives of the Prophet ﷺ refused to let anyone in to see them on the basis of that kind of nursing, insisting that nursing must take place in infancy. They said to Ayesha, 'By Allah, we do not know, perhaps it was simply a special dispensation the Prophet ﷺ granted to Salim alone, not to people in general.'"Malik also recorded the story in full, and it is as follows.