Ahadith 2248 – 2253 (below) are repeats. See linked text for related posts.
Volume 3, Book 47, Number 750:
Narrated Abu Huraira (radiallaahu `anhu):
Whenever a meal was brought to Allah’s Apostle (sallallaahu `alayhi wasallam), he would ask whether it was a gift or Sadaqa (something given in charity). If he was told that it was Sadaqa, he would tell his companions to eat it, but if it was a gift, he would hurry to share it with them.
Volume 3, Book 47, Number 751:
Narrated Anas bin Malik (radiallaahu `anhu):
Some meat was brought to the Prophet (sallallaahu `alayhi wasallam) and it was said that the meat had been given in charity to Buraira. He said, “It was Sadaqa for Buraira but a gift for us.”
Volume 3, Book 47, Number 752:
Narrated ‘Aisha (radiallaahu `anhaa):
I intended to buy Buraira but her masters stipulated that her Wala should be for them. When the Prophet (sallallaahu `alayhi wasallam) was told about it, he said to me, “Buy and manumit her, as the Wala’ is for the liberator.” Once Buraira was given some meat, and the Prophet (sallallaahu `alayhi wasallam) asked, “What is this?” I said, “It has been given to Buraira in charity.” He said, “It is sadaqa for her but a gift for us.” Buraira was given the option (to stay with her husband or to part with him). AbdurRahman (a sub-narrator) wondered, “Was her husband a slave or a free man?” Shu’ba (another sub-narrator) said, “I asked ‘Abdur-Rahman whether her husband was a slave or a free man. He replied that he did not know whether he was a slave or a free man.”
Volume 3, Book 47, Number 753:
Narrated Um ‘Atiyya:
Once the Prophet (sallallaahu `alayhi wasallam) went to ‘Aisha (radiallaahu `anhaa) and asked her whether she had something (to eat). She said that she had nothing except the mutton which Um ‘Atiyya had sent to (Buraira) in charity. The Prophet (sallallaahu `alayhi wasallam) said that it had reached its destination (i.e. it is no longer an object of charity.)
Volume 3, Book 47, Number 754:
Narrated ‘Aisha (radiallaahu `anhaa):
The people used to send gifts to the Prophet (sallallaahu `alayhi wasallam) on the day of my turn. Um Salama (radiallaahu `anhaa) said: “My companions (the wives of the Prophet (sallallaahu `alayhi wasallam) other than Aisha) gathered and they complained about it. So I informed the Prophet (sallallaahu `alayhi wasallam) about it on their behalf, but he remained silent.
Volume 3, Book 47, Number 755:
Narrated ‘Urwa from ‘Aisha (radiallaahu `anhaa):
The wives of Allah’s Apostle (sallallaahu `alayhi wasallam) were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda (radiallaahu `anhum); and the other group consisted of Um Salama (radiallaahu `anhaa) and the other wives of Allah’s Apostle (sallallaahu `alayhi wasallam). The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle (sallallaahu `alayhi wasallam), he would delay it, till Allah’s Apostle (sallallaahu `alayhi wasallam) had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle (sallallaahu `alayhi wasallam) in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle (sallallaahu `alayhi wasallam) to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle (sallallaahu `alayhi wasallam) of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle (sallallaahu `alayhi wasallam) and sent her to Allah’s Apostle (sallallaahu `alayhi wasallam) to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet (sallallaahu `alayhi wasallam) said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, “Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms.” On that she raised her voice and abused ‘Aisha to her face so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet (sallallaahu `alayhi wasallam) then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr.”
Quite an interesting story, isn’t it? Everyone has some degree of drama in their lives. Lol.
Volume 3, Book 43, Number 661:
Narrated Anas (radiallaahu `anhu):
While the Prophet (sallallaahu `alayhi wasallam) was with one of his wives, one of the mothers of the believers (i.e. one of his wives) sent a wooden bowl containing food with a servant. The wife (in whose house he was sitting) struck the bowl with her hand and broke it. The Prophet (sallallaahu `alayhi wasallam) collected the shattered pieces and put the food back in it and said, “Eat.” He kept the servant and the bowl till he had eaten the food. Then the Prophet (sallallaahu `alayhi wasallam) gave another unbroken bowl to the servant and kept the broken one.
In another version (Volume 7, Book 62, Number 152), he said to the Companions who were present at the scene: “Your mother (my wife) felt jealous.”
This, to me, is mind-boggling. How can someone react so calmly to such a situation? If we suppose he kept his cool so as to not make a scene in front of the guests (like we do), why didn’t he give a deathly stare to Ayesha (radiallaahu `anhaa) that said, “I’ll deal with you later”? Yes, it was Ayesha (radiallaahu `anhaa) who broke the bowl having overcome by jealousy (like, ‘how dare she send food for him in my house?’).
Well, it’s simple. He understood the emotion behind Ayesha’s action and didn’t blame her for it. This shows how understanding and considerate he was of other people’s feelings. She didn’t praise his character for no reason.
P.S. note how he sends an unbroken, sound bowl back to the one who sent the food, so as to not let the matter get worse. If you accidentally break/damage someone’s property, you may return its worth in cash or thing, which means, you send them one of your own, if they’re alike in quality and cost, or buy them a new one.
Narrated Ibn Masud:
I heard the Prophet saying, “There is no envy except in two: a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others.”
Taking the first part of the Hadith “there is no envy“, we get to know that Prophet (SAW) forbade envy (hasad).
The prohibited kind of envy (hasad), according to the scholars, means wishing that a blessing that Allaah The Almighty has bestowed upon the envied person be taken away. It is an abhorrent act.
As for what is mentioned in the Hadeeth: “No envy except in two (things)”, what is actually meant here is admiration (permissible envy), which is unlike envy, where one wishes for himself a blessing like that which someone else has, without wanting it to be taken away from the other person. Actually, the word envy here is used as a kind of rhetoric language.
Ibn Hajar in Fat-hul-Baari, said,
“The kind of envy that is mentioned in the Hadeeth is admiration. It is rhetorically used in this regard. It is to wish for a blessing like that which someone else has, without wanting it to be taken away from the other person. It is a good form of competition, as if he, (i.e. the Prophet ), is saying, ‘There is no better or greater admiration than admiration regarding these two things.’”
Shaykh Saalih al-Fawzaan was asked about the difference between envy (hasad) and jealousy (rashk/permissible envy/admiration). He said:
Envy is a despicable characteristic, a blameworthy characteristic and our messenger sallahu ‘alayhi wasallam said: and do not envy one another [Muslim 6214].
If a person finds within himself something for his brother, envy is to wish for the favor to be removed, this is the accurate meaning of it, to wish for the favor to be removed from the one being envied.
So if a person finds something from that within himself then let him seek refuge with Allah from it and he should supplicate for blessings for his brother/sister and ask Allah from his bounty the likes of what he has given your brother to give it to you as Allah says:
(And do not wish for the things in which Allah has made some of you excel others. For men there is a reward for what they have earned (and likewise) for women there is a reward for what they have earned, and ask Allah of his bounty. Surely, Allah is Ever All Knower of everything. 4: 32)
So envy is a wicked attribute and the envier he doesn’t harm anyone except himself, the envier he only harms himself and envy it only destroys the one who possesses it. It is upon the one who finds this characteristic within his/herself to seek refuge with Allah from the evil of envy, to supplicate for his brothers for blessings and to ask Allah from his bounty for himself.
As for jealousy, then it doesn’t have any evny in it at all. Jealousy is for a person to wish to have the like, to have the same as the one who has this favor whether it be from worship or knowledge or an abundance of wealth, so he asks Allah or he wishes to be like this individual who Allah has favored.
This is something admirable and is not blameworthy. That which is blameworthy is to wish for the favor to be stripped away from your brother/sister, as for you hoping to be given the like of what your brother has been given and you ask Allah for that then this is something honorable and this is jealousy. The messenger sallahu ‘alayhi wasallam said: There is no envy except in two instances meaning no jealousy except in two instances, a man Allah has given knowledge, Allah has given him the quran so he stands with it at night and in the daytime and in another wording Allah has given him wisdom so he teaches it and judges between the people by it. And a man Allah has given wealth and he spends it in the way of Allah [Bukhari 152, Muslim 816].
So whoever wishes to be like these then this is jealousy and it is an honorable thing and it isn’t from envy, na’am.
More on the disease of envy [by Imam ibn Taimiyyah] here.