Al-Baqarah 2:145–157

The Stubbornness and Disbelief of the Jews

Allah describes the Jews' disbelief, stubbornness and defiance of what they know of the truth of Allah's Messenger ﷺ, that if the Prophet brought forward every proof to the truth of what he was sent with, they will never obey him or abandon following their desires. In another instance, Allah said:

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) (10:96, 97)

This is why Allah said here:

وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِتَبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُواْ قِبْلَتَكَ

(And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction)).

Allah's statement:

وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ

(...nor are you going to follow their Qiblah ), indicates the vigor with which Allah's Messenger ﷺ implements what Allah commanded him. Allah's statement also indicates that as much as the Jews adhere to their opinions and desires, the Prophet adheres by Allah's commands, obeying Him and following what pleases Him, and that he would never adhere to their desires in any case. Hence, praying towards Bayt Al-Maqdis was not because it was the Qiblah of the Jews, but because Allah had commanded it. Allah then warns those who knowingly defy the truth, because the proof against those who know is stronger than against other people. This is why Allah said to His Messenger and his Ummah:

وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم مِّن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذَا لَّمِنَ الظَّلِمِينَ

(Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.)

The Jews know that the Prophet is True, but they hide the Truth

Allah states that the scholars of the People of the Scripture know the truth of what Allah's Messenger ﷺ was sent with, just as one of them knows his own child, which is a parable that the Arabs use to describe what is very apparent. Similarly, in a Hadith, Allah's Messenger ﷺ said to a man who had a youngster with him:

«ابْنُكَ هَذَا»

؟ قَالَ: نَعَمْ يَا رَسُولَ اللهِ أَشْهَدُ بِهِ

(Is this your son) He said, "Yes, O Messenger of Allah ﷺ! I testify to this fact." Allah's Messenger ﷺ said:

«أَمَا إِنَّهُ لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْه»

(Well, you would not transgress against him nor would he transgress against you.)

According to Al-Qurtubi, it was narrated that `Umar said to `Abdullah bin Salam (an Israelite scholar who became a Muslim), "Do you recognize Muhammad ﷺ as you recognize your own son" He replied, "Yes, and even more. The Honest One descended from heaven on the Honest One on the earth with his (i.e., Muhammad's) description and I recognized him, although I do not know anything about his mother's story."

Allah states next that although they had knowledge and certainty in the Prophet , they still:

لَيَكْتُمُونَ الْحَقَّ

(conceal the truth.)

The Ayah indicates that they hide the truth from the people, about the Prophet , that they find in their Books,

وَهُمْ يَعْلَمُونَ

(while they know it. ) Allah then strengthens the resolve of His Prophet and the believers and affirms that what the Prophet came with is the truth without doubt, saying:

الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ

((This is) the truth from your Lord. So be you not one of those who doubt.)

Every Nation has a Qiblah

Al-`Awfi reported that Ibn `Abbas said:

(For every nation there is a direction to which they face (in their prayers))

"This talks about followers of the various religions. Hence, every nation and tribe has its own Qiblah that they choose, while Allah's appointed Qiblah is what the believers face."

Abul-`Aliyah said, "The Jew has a direction to which he faces (in the prayer). The Christian has a direction to which he faces. Allah has guided you, O (Muslim) Ummah, to a Qiblah which is the true Qiblah." This statement was also related to Mujahid, `Ata' Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.

This last Ayah is similar to what Allah said:

(To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds. The return of you (all) is to Allah.) (5:48)

In the Ayah (2:148), Allah said:

(Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is able to do all things.) meaning: He is able to gather you from the earth even if your bodies and flesh disintegrated and scattered.

Why was changing the Qiblah mentioned thrice

This is a third command from Allah to face Al-Masjid Al-Haram (the Sacred Mosque) from every part of the world (during prayer). It was said that Allah mentioned this ruling again here because it is connected to whatever is before and whatever is after it. Hence, Allah first said:

(Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you) (2:144), until:

(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.) (2:144)

Allah mentioned in these Ayat His fulfillment of the Prophet's wish and ordered him to face the Qiblah that he liked and is pleased with. In the second command, Allah said:

(And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masid Al-Haram that is indeed the truth from your Lord. And Allah is not unaware of what you do.)

Therefore, Allah states here that changing the Qiblah is also the truth from Him, thus upgrading the subject more than in the first Ayah, in which Allah agreed to what His Prophet had wished for. Thus Allah states that this is also the truth from Him that He likes and is pleased with. In the third command, Allah refutes the Jewish assertion that the Prophet faced their Qiblah, as they knew in their Books that the Prophet will later on be commanded to face the Qiblah of Ibrahim, the Ka`bah. The Arab disbelievers had no more argument concerning the Prophet's Qiblah after Allah commanded the Prophet to face the Qiblah of Ibrahim, which is more respected and honored, rather than the Qiblah of the Jews. The Arabs used to honor the Ka`bah and liked the fact that the Messenger was commanded to face it.

The Wisdom behind abrogating the Previous Qiblah

Allah said:

(...so that men may have no argument against you)

Therefore, the People of the Book knew from the description of the Muslim Ummah that they would be ordered to face the Ka`bah. If the Muslims did not fit this description, the Jews would have used this fact against the Muslims. If the Muslims had remained on the Qiblah of Bayt Al-Maqdis, which was also the Qiblah of the Jews, this fact could have been used as the basis of argument by the Jews against other people.

Allah's Statement:

(...except those of them that are wrongdoers,) indicates the Mushrikin (polytheists) of Quraysh. The reasoning of these unjust persons was the unsound statement: "This man (Muhammad) claims that he follows the religion of Ibrahim! Hence, if his facing Bayt Al-Maqdis was a part of the religion of Ibrahim, why did he change it" The answer to this question is that Allah has chosen His Prophet to face Bayt Al-Maqdis first for certain wisdom, and he obeyed Allah regarding this command. Then, Allah changed the Qiblah to the Qiblah of Ibrahim, which is the Ka`bah, and he also obeyed Allah in this command. He, obeys Allah in all cases and never engages in the defiance of Allah even for an instant, and his Ummah imitates him in this.

Allah said:

(. ..so fear them not, but fear Me!) meaning: `Do not fear the doubts that the unjust, stubborn persons raise and fear Me Alone.' Indeed, Allah Alone deserves to be feared.

Allah said:

(...so that I may complete My blessings on you.)

This Ayah relates to Allah's statement:

(...so that men may have no argument against you), meaning: I will perfect My bounty on you by legislating for you to face the Ka`bah, so that the (Islamic) Shari`ah (law) is complete in every respect. Allah said:

(...that you may be guided.), meaning: `To be directed and guided to what the nations have been led astray from, We have guided you to it and preferred you with it.' This is why this Ummah is the best and most honored nation ever.

Muhammad's ﷺ Prophecy is a Great Bounty from Allah

Allah reminds His believing servants with what He has endowed them with by sending Muhammad ﷺ as a Messenger to them, reciting to them Allah's clear Ayat and purifying and cleansing them from the worst types of behavior, the ills of the souls and the acts of Jahiliyyah (pre-Islamic era). The Messenger also takes them away from the darkness (of disbelief) to the light (of faith) and teaches them the Book, the Qur'an, and the Hikmah (i.e., the wisdom), which is his Sunnah. He also teaches them what they knew not. During the time of Jahiliyyah, they used to utter foolish statements. Later on, and with the blessing of the Prophet's Message and the goodness of his prophecy, they were elevated to the status of the Awliya' (loyal friends of Allah) and the rank of the scholars. Hence, they acquired the deepest knowledge among the people, the most pious hearts, and the most truthful tongues. Allah said:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ ءَايَتِهِ وَيُزَكِّيهِمْ

(Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger (Muhammad ) from among themselves, reciting unto them His verses (the Qur'an), and purifying them (from sins).) (3:164)

Allah also criticized those who did not give this bounty its due consideration, when He said:

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ

(Have you not seen those who have changed the favors of Allah into disbelief (by denying Prophet Muhammad ) and his Message of Islam), and caused their people to dwell in the house of destruction) (14:28)

Ibn `Abbas commented, "Allah's favor means Muhammad." Therefore, Allah has commanded the believers to affirm this favor and to appreciate it by thanking and remembering Him:

فَاذْكُرُونِى أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ

(Therefore, remember Me. I will remember you, and be grateful to Me, and never be ungrateful to Me.)

Mujahid said that Allah's statement:

كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنْكُمْ

(Similarly (to complete My favor on you), We have sent among you a Messenger (Muhammad ) of your own,)

means: Therefore, remember Me in gratitude to My favor.

Al-Hasan Al-Basri commented about Allah's statement:

فَاذْكُرُونِى أَذْكُرْكُمْ

(Therefore remember Me. I will remember you), "Remember Me regarding what I have commanded you and I will remember you regarding what I have compelled Myself to do for your benefit (i.e., His rewards and forgiveness)."

An authentic Hadith states:

«يَقُولُ اللهُ تَعَالَى: مَنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي وَمَنْ ذَكَرَنِي فِي مَلَأٍ ذَكَرْتُهُ فِي مَلَأٍ خَيْرٍ مِنْه»

(Allah the Exalted said, `Whoever mentions Me to himself, then I will mention him to Myself; and whoever mentions Me in a gathering, I will mention him in a better gathering.)'

Imam Ahmad reported that Anas narrated that Allah's Messenger ﷺ said:

«قَالَ اللهُ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ، إِنْ ذَكَرْتَنِي فِي نَفْسِكَ ذَكَرْتُك فِي نَفْسِي، إِنْ ذَكَرْتَنِي فِي مَلَإٍ ذكَرْتُكَ فِي مَلَإٍ مِنَ الْمَلَائِكَةِ أَوْ قَالَ: فِي مَلَإٍ خَيْرٍ مِنْهُ وَإِنْ دَنَوْتَ مِنِّي شِبْرًا دَنَوْتُ مِنْكَ ذِرَاعًا، وَإِنْ دَنَوْتَ مِنِّي ذِرَاعًا دَنَوْتُ مِنْكَ بَاعًا، وَإنْ أَتَيْتَنِي تَمْشِي أَتَيْتُكَ هَرْوَلَة»

(Allah the Exalted said, `O son of Adam! If you mention Me to yourself, I will mention you to Myself. If you mention Me in a gathering, I will mention you in a gathering of the angels (or said in a better gathering). If you draw closer to Me by a hand span, I will draw closer to you by forearm's length. If you draw closer to Me by a forearm's length, I will draw closer to you by an arm's length. And if you come to Me walking, I will come to you running).

Its chain is Sahih, it was recorded by Al-Bukhari. Allah said:

وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ

(...and be grateful to Me (for My countless favors on you) and never be ungrateful to Me.)

In this Ayah, Allah commands that He be thanked and appreciated, and promises even more rewards for thanking Him. Allah said in another Ayah:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ

(And (remember) when your Lord proclaimed: "If you give thanks (by accepting faith and worshipping none but Allah), I will give you more (of My blessings); but if you are thankless (i.e., disbelievers), verily, My punishment is indeed severe.)

Abu Raja' Al-`Utaridi said: `Imran bin Husayn came by us once wearing a nice silken garment that we never saw him wear before or afterwards. He said, "Allah's Messenger ﷺ said:

«مَنْ أَنْعَمَ اللهُ عَلَيْهِ نِعْمَةً فَإِنَّ اللهَ يُحِبُّ أَنْ يَرَى أَثَرَ نِعْمَتِهِ عَلَى خَلْقِه»

، وَقَالَ رَوْحٌ مَرَّةً:

«عَلَى عَبْدِه»

(Those whom Allah has favored with a bounty, then Allah likes to see the effect of His bounty on His creation), or he said, "on His servant" - according to Ruh (one of the narrators of the Hadith).

The Virtue of Patience and Prayer

After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:

«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إلَّا كَانَ خَيْرًا لَهُ: إِنْ أَصَابَتْهُ سَرَّاءُ فَشَكَرَ كَانَ خَيْرًا لَهُ وإنْ أَصَابَتْهُ ضَرَّاءُ فَصَبَرَ كَانَ خَيْرًا لَه»

(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)

Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah's statement:

وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلَوةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَشِعِينَ

(And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi`in i.e., the true believers in Allah) (2:45)

There are several types of Sabr patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.

`Abdur-Rahman bin Zayd bin Aslam said, "Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing."

The Life enjoyed by Martyrs

Allah's statement:

وَلاَ تَقُولُواْ لِمَن يُقْتَلُ فِى سَبيلِ اللَّهِ أَمْوَاتٌ بَلْ أَحْيَاءٌ

(And say not of those who are killed in the way of Allah, "They are dead." Nay, they are living,) indicates that the martyrs are alive and receiving their sustenance.

Muslim reported in his Sahih:

«أَنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلَ طَيْرٍ خُضْرٍ، تَسْرَحُ فِي الْجَنَّة حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إلَى قَنَادِيلَ مُعَلَّقَةٍ تَحْتَ الْعَرْشِ، فَاطَّلَعَ عَلَيْهِمْ رَبُّكَ اطِّلَاعَةً، فقَالَ: مَاذَا تَبْغُونَ؟ فَقَالُوا: يَا رَبَّنَا وَأَيَّ شَيْءٍ نَبْغِي، وَقَدْ أَعْطَيْتنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ؟ ثُمَّ عَادَ إِلَيْهِمْ بِمِثْلِ هذَا، فَلَمَّا رَأَوْا أَنَّهُم لَا يُتْرَكُون مِنْ أَنْ يُسْأَلُوا، قَالُوا: نُرِيدُ أَنْ تَرُدَّنَا إِلَى الدَّارِ الدُّنْيَا فَنُقَاتِلَ فِي سَبِيلِكَ حَتَّى نُقْتَلَ فِيكَ مَرَّةً أُخْرَى لِمَا يَرَوْنَ مِنْ ثَوابِ الشَّهادَةِ فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ: إِنِّي كَتَبْتُ أَنَّهُمْ إلَيْهَا لَا يَرْجِعُون»

(The souls of the martyrs are inside green birds and move about in Paradise wherever they wish. Then, they take refuge in lamps that are hanging under the Throne (of Allah). Your Lord looked at them and asked them, `What do you wish for' They said, `What more could we wish for while You have favored us with what You have not favored any other of your creation' He repeated the question again. When they realize that they will be asked (until they answer), they said, `We wish that You send us back to the earthly life, so that we fight in Your cause until we are killed in Your cause again,' (because of what they enjoy of the rewards of martyrdom). The Lord then said, `I have written that they will not be returned to it (earthly life) again.)

Imam Ahmad reported that `Abdur-Rahman bin Ka`b bin Malik narrated from his father that Allah's Messenger ﷺ said:

«نَسَمَةُ الْمُؤْمِنِ طَائِرٌ تَعْلَقُ فِي شَجَرِ الْجَنَّةِ حَتَّى يَرْجِعَهُ اللهُ إِلَى جَسَدهِ يَوْمَ يَبْعَثُه»

(The believer's soul is a bird that feeds on the trees of Paradise until Allah sends it back to its body when the person is resurrected.)

This Hadith includes all the believers in its general meaning. Thus, the fact that the Qur'an mentions the martyrs in particular in the above Ayah serves to honor, glorify and favor them (although the other believers share the rewards they enjoy).

The Believer is Patient with the Affliction and thus gains a Reward

Allah informs us that He tests and tries His servants, just as He said in another Ayah:

وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَهِدِينَ مِنكُمْ وَالصَّبِرِينَ وَنَبْلُوَ أَخْبَرَكُمْ

(And surely, We shall try you till We test those who strive hard (for the cause of Allah) and As-Sabirin (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful).) (47:31)

Hence, He tests them with the bounty sometimes and sometimes with the afflictions of fear and hunger. Allah said in another Ayah:

فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ

(So Allah made it taste extreme of hunger (famine) and fear.) (16:112)

The frightened and the hungry persons show the effects of the affliction outwardly and this is why Allah has used here the word `Libas' (cover or clothes) of fear and hunger. In the Ayat above, Allah used the words:

بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ

(with something of fear, hunger,) meaning, a little of each. Then (Allah said),

وَنَقْصٍ مِّنَ الاٌّمَوَالِ

(loss of wealth,) meaning, some of the wealth will be destroyed,

وَالاٌّنفُسِ

(lives) meaning, losing friends, relatives and loved ones to death,

وَالثَّمَرَتِ

(and fruits,) meaning, the gardens and the farms will not produce the usual or expected amounts. This is why Allah said next:

وَبَشِّرِ الصَّبِرِينَ

(but give glad tidings to As-Sabirin (the patient).)

He then explained whom He meant by `the patient' whom He praised:

الَّذِينَ إِذَآ أَصَبَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَجِعونَ

(Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.") meaning, those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah's servants and that their return will be to Him in the Hereafter.

This is why Allah said: t

أُولَئِكَ عَلَيْهِمْ صَلَوَتٌ مِّن رَّبْهِمْ وَرَحْمَةٌ

(They are those on whom are the Salawat (i. e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy,) meaning, Allah's praise and mercy will be with them. Sa`id bin Jubayr added, "Meaning, safety from the torment."

وَأُولَئِكَ هُمُ الْمُهْتَدُونَ

(and it is they who are the guided ones.) `Umar bin Al-Khattab commented: "What righteous things, and what a great heights.

أُولَئِكَ عَلَيْهِمْ صَلَوَتٌ مِّن رَّبْهِمْ وَرَحْمَةٌ

(They are those on whom are the Salawat from their Lord, and (they are those who) receive His mercy) are the two righteous things.

وَأُولَئِكَ هُمُ الْمُهْتَدُونَ

(and it is they who are the guided ones) are the heights."

The heights means more rewards, and these people will be awarded their rewards and more.

The Virtue of asserting that We all belong to Allah, during Afflictions

There are several Ahadith that mention the rewards of admitting that the return is to Allah by saying:

إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَجِعونَ

("Truly, to Allah we belong and truly, to Him we shall return.") when afflictions strike. For instance, Imam Ahmad reported that Umm Salamah narrated: Once, Abu Salamah came back after he was with Allah's Messenger ﷺ and said: I heard Allah's Messenger ﷺ recite a statement that made me delighted. He said:

«لَا يُصِيبُ أَحَدًا مِنَ الْمُسْلِمِينَ مُصِيبَةٌ فَيَسْتَرْجِعُ عِنْدَ مُصِيبَتِهِ ثُمَّ يقُولُ: اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وأَخْلِفْ لِي خَيْرًا مِنْهَا، إِلَّا فَعَلَ ذلِكَ بِه»

(No Muslim is struck with an affliction and then says Istirja` when the affliction strikes, and then says: `O Allah! Reward me for my loss and give me what is better than it,' but Allah will do just that.) Umm Salamah said: So I memorized these words. When Abu Salamah died I said Istirja` and said: "O Allah! Compensate me for my loss and give me what is better than it." I then thought about it and said, "Who is better than Abu Salamah" When my `Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah's Messenger ﷺ asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it. He then asked me for marriage and when he finished his speech, I said, "O Messenger of Allah ﷺ! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children." He said:

«أمَّا مَا ذَكَرْتِ مِنَ الْغَيْرَةِ فَسَوْفَ يُذْهِبُهَا اللهُ عَزَّ وَجَلَّ عَنْكِ، وَأَمَّا مَا ذَكَرْتِ مِنَ السِّنِّ فَقَدْ أَصَابَنِي مِثْلُ الَّذِي أَصَابَكِ، وَأَمَّا مَا ذَكَرْتِ مِنَ الْعِيَالِ فَإِنَّمَا عِيَالُكِ عِيَالِي»

(As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.) She said, "I have surrendered to Allah's Messenger ﷺ." Allah's Messenger ﷺ married her and Umm Salamah said later, "Allah compensated me with who is better than Abu Salamah: Allah's Messenger ﷺ." Muslim reported a shorter version of this Hadith.