The Marriage of Umm Salamah to the Prophet (ﷺ)

Imam Ahmad recorded that Umm Salamah narrated:

أتاني أبو سلمة يوما من عند رسول الله صلى الله عليه وسلم ، فقال : لقد سمعت من رسول الله صلى الله عليه وسلم قولا سررت به

Once, Abu Salamah came back after he was with Allah’s Messenger (ﷺ) and said, “I heard Allah’s Messenger recite a statement that made me delighted.”

قال :  لا يصيب أحدا من المسلمين مصيبة فيسترجع عند مصيبته ، ثم يقول : اللهم أجرني في مصيبتي واخلف لي خيرا منها ، إلا فعل ذلك به

He said, “No Muslim is struck with an affliction and then says Istirja’ (إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ) when the affliction strikes, and then he says, ‘O Allah! reward me for my loss and give me what is better than it’, except that Allah will do that for him.”

قالت أم سلمة : فحفظت ذلك منه ، فلما توفي أبو سلمة استرجعت وقلت : اللهم أجرني في مصيبتي واخلف لي خيرا منه ، ثم رجعت إلى نفسي . فقلت : من أين لي خير من أبي سلمة ؟ فلما انقضت عدتي استأذن علي رسول الله صلى الله عليه وسلم وأنا أدبغ إهابا لي فغسلت يدي من القرظ وأذنت له ، فوضعت له وسادة أدم حشوها ليف ، فقعد عليها ، فخطبني إلى نفسي ، فلما فرغ من مقالته قلت : يا رسول الله ، ما بي ألا يكون بك الرغبة ، ولكني امرأة ، في غيرة شديدة ، فأخاف أن ترى مني شيئا يعذبني الله به ، وأنا امرأة قد دخلت في السن ، وأنا ذات عيال

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 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! It is not that 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. And I am old and have children.”

فقال :  أما ما ذكرت من الغيرة فسوف يذهبها الله ، عز وجل عنك . وأما ما ذكرت من السن فقد أصابني مثل الذي أصابك ، وأما ما ذكرت من العيال فإنما عيالك عيالي

He (ﷺ) then said, “As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for being old as you mentioned, I have suffered what you have suffered. And as for what what you mentioned of having children, then verily your children are my children.”

 قالت : فقد سلمت لرسول الله صلى الله عليه وسلم . فتزوجها رسول الله صلى الله عليه وسلم ، فقالت أم سلمة بعد : أبدلني الله بأبي سلمة خيرا منه ، رسول الله صلى الله عليه وسلم

She said, “I have submitted to Allah’s Messenger.” Allah’s Messenger married her and Umm Salamah said later, “Allah compensated me for Abu Salamah with someone better than him: the Messenger of Allah (ﷺ).”

[Ahmad 4:27, Tafsir ibn Kathir 1:447]


“This is the best of what has been said concerning the definition of taqwa…”

Abu Hurayrah reports that the Prophet (ﷺ)‎ said:

التَّقْوَى هَا هُنَا ‏‏ ‏.‏ وَيُشِيرُ إِلَى صَدْرِهِ ثَلاَثَ مَرَّاتٍ

al-Taqwa is here,” and he pointed to his breast three times
[Saheeh Muslim #2564]


The Taabi’ee Talq ibn Habib (طلق إبن حبيب) said upon being asked about taqwa,
العمل بطاعة الله ، على نور من الله ، رجاء ثواب الله ، وترك معاصي الله ، على نور من الله ، مخافة عذاب الله .

 “That you perform the obedience of Allah upon a light from Allah, hoping for the reward of Allah. And you abandon disobedience of Allah upon a light from Allah, fearing the punishment of Allah.”

[Recorded by ibn al-Mubarak, al-Zuhd #473 with a sahih isnad.]

 Ibn Al-Qayyim said about this statement from Talq ibn Habib,

وهذا أحسن ما قيل في حد التقوى . فان كل عمل لابد له من مبدأ وغاية ، فلا يكون العمل طاعة وقربة حتى يكون مصدره عن الإيمان فيكون الباعث عليه هو الإيمان المحض ، لا العادة ولا الهوى ولا طلب المحمدة والجاه وغير ذلك بل لابد أن يكون مبدؤه محض الإيمان وغايته ثواب الله وابتغاء مرضاته وهو الاحتساب . ولهذا كثيرا ما يُقرن بين هذين الأصلين في مثل قول النبي صلى الله عليه وسلم : ” من صام رمضان إيمانا واحتسابا ” و ” ومن قام ليلة القدر إيماناً واحتساباً ” ونظائره .

“This is the best that has been said concerning the definition of taqwa for indeed every action must have a beginning cause to it and an objective. An action can never be considered to be obedience and a cause to draw one closer to Allah until its point of commencement and cause be unadulterated faith, not habit, not base desires, not the wish for praise and position, nor other such things. Its objective must be the reward that lies with Allah and His good pleasure, this being the definition of ihtisaab. This is why we often find the combined mention of these two foundations such as his (ﷺ)‎ sayings, “Whoever fast the month of Ramadan with eemaan and ihtisaab…” and “whoever stands [in prayer] during Lailah al-Qadr with eemaan and ihtisaab…” and their companions.

فقوله : ” على نور من الله ” إشارة إلى الأصل الأول وهو الإيمان الذي هو مصدر العمل والسبب الباعث عليه .

His (Talq ibn Habib’s) statement, ‘upon a light from Allah‘ points to the first foundation, and it is al-eemaan, which is the source of action and the reason for doing them.

وقوله : ” ترجو ثواب الله ” إشارة أن الأصل الثاني وهو الاحتساب وهو الغاية التي لأجلها يوقع العمل ولها يقصد به

And his saying, ‘hoping for the reward of Allah‘ points to the second foundation, and it is ihtisaab. And that is the goal for which one works towards and what is intended by it.

[ar-Risalah al-Tabukiyyah, pg 27]