Umm Salama brought a dish of food in a platter of hers to the Messenger of Allah ﷺ and his companions. Ayesha came wrapped in a cloak, carrying a stone pestle, and she struck the platter with it, breaking it. The Prophet ﷺ gathered the two broken pieces of the platter together, saying, "Eat. Your mother has become jealous," repeating this twice.Then the Messenger of Allah ﷺ took Ayesha's platter and sent it to Umm Salama, and gave Umm Salama's platter to Ayesha.
أنها أتت بطعام في صحفة لها إلى رسول الله ﷺ وأصحابه، فجاءت عائشة متزرة بكساء ومعها فهر، ففلقت به الصحفة، فجمع النبي ﷺ بين فلقتي الصحفة، ويقول: كلوا غارت أمكم مرتين. ثم أخذ رسول الله ﷺ صحفة عائشة، فبعث بها إلى أم سلمة، وأعطى صحفة أم سلمة لعائشة.
Nasai narrated it (3965), from Rabi bin Sulayman, who said, Assad bin Musa told us, Hammad bin Salama told us, from Thabit, from Abu Mutawakkil, from Umm Salama, and he mentioned it. Its isnad is sahih, and Abu Mutawakkil is Ali bin Dawud, also said to be Ibn Duad, Naji, one of the narrators found in the sahih collections.If this is correct, then the female narrator of this mursal report is Umm Salama, not Zaynab bint Jahsh as Ibn Hazm said, or else the narrators simply failed to get the name of the female narrator right, even though they got right the story itself, which contains the ruling on compensation and the explanation of jealousy among the women.On this subject is also what was narrated from Ayesha, who said, "I have never seen a food preparer like Safiya. She sent a vessel containing food as a gift to the Prophet ﷺ, but I could not control myself and broke it. I said, 'O Messenger of Allah, what is its atonement?' He said, 'A vessel like the vessel, and food like the food.'"Abu Dawud (3568), Nasai (3957), Ahmad (25155), and Bayhaqi (6/96) all narrated it, all from the report of Sufyan Thawri, from Fulayt, who said, Jasra bint Dajaja told me, from Ayesha, and he mentioned it. Jasra bint Dajaja, Amiriyya, Kufiyya, has not been deemed reliable by anyone, and Ibn Hibban only mentioned her in his Thiqat. That is why Hafiz said in Taqrib, "acceptable," meaning when corroborated, but I have found no corroboration for her, so her hadith is weak.