Mu'jam al-Saghir

Hadith Commentary:

In another narration, it is stated as follows: "I do not make the unlawful lawful, nor do I make the lawful unlawful. But by Allah, the daughter of the Messenger of Allah (sallallahu alayhi wa sallam) and the daughter of the enemy of Allah cannot be united under one man." After this, Ali (radi Allahu anhu) immediately rejected that proposal.

Hadith Commentary:
(1)
In one narration, it is mentioned that when the matter of marriage between Abu Jahl’s daughter and Ali radi Allahu anhu arose, Fatimah radi Allahu anha came to the Messenger of Allah sallallahu alayhi wa sallam and said:
According to people, you do not incur anyone’s displeasure for the sake of your daughters; look, my husband Ali wants to marry Abu Jahl’s daughter.
At that time, he said:
“I cannot bear Fatimah’s distress.
By Allah! The daughter of the Messenger of Allah and the daughter of the enemy of Allah cannot be gathered together with one man.”
After this, Ali radi Allahu anhu abandoned this intention.
(Sahih al-Bukhari, Virtues of the Companions of the Prophet sallallahu alayhi wa sallam, Hadith: 3729)
In another narration, it is stated:
“I do not wish to subject Fatimah to a trial regarding her religion, nor do I make the lawful unlawful or the unlawful lawful, but the daughter of the enemy of Allah and the daughter of the Messenger of Allah can never be together.”
(Sahih al-Bukhari, Obligation of Khums, Hadith: 3110)
(2)
From these ahadith, it is understood that the disgrace found in the father remains in the offspring as well, because the Messenger of Allah sallallahu alayhi wa sallam referred to that girl as the daughter of the enemy of Allah. Similarly, the nobility of forefathers is a source of pride for the offspring.
(3)
In any case, for Ali radi Allahu anhu, marriage to Abu Jahl’s daughter was permissible, but from the manner of the Messenger of Allah sallallahu alayhi wa sallam, it is understood that this was a particularity of the Messenger of Allah sallallahu alayhi wa sallam, and it is also possible that it was a particularity of Sayyidah Fatimah radi Allahu anha.
Wallahu a‘lam (Fath al-Bari: 9/408)

Chapter of Sahih Bukhari Hadith No. 5278: «بَابُ نِكَاحِ مَنْ أَسْلَمَ مِنَ الْمُشْرِكَاتِ وَعِدَّتِهِنَّ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has clarified in the chapter heading the matters of discord and disagreement between husband and wife, whereas in the hadith mentioned under this chapter, apparently there are no such words that directly relate to the chapter.

Allamah Kirmani writes:
«توخز مطابقة الترجمة من كون فاطمۃ ما كانت ترضيٰ بذالك، فكان الشقاق بينهما وبين على متوقعاً فاراد رضى الله عنه دفع وقوعه.» [شرح كرماني : 159/19]
“The reason Imam Bukhari rahimahullah has cited this hadith in this chapter is that Sayyidah Fatimah radi Allahu anha was not pleased with Sayyiduna Ali radi Allahu anhu marrying this woman. If Sayyiduna Ali radi Allahu anhu had married her, there was a risk of discord and disputes arising between the two. Therefore, the Prophet sallallahu alayhi wa sallam, by preventing Sayyiduna Ali radi Allahu anhu from marrying, averted the discord and disagreement that would have occurred between them.”

From Allamah Kirmani rahimahullah’s explanation, the aspect of relevance becomes clear. His intent was that if Ali radi Allahu anhu had married that woman, severe disagreements would have arisen between Fatimah radi Allahu anha and him. Therefore, due to this potential discord, Imam Bukhari rahimahullah has cited this hadith under the chapter. Regarding Kirmani’s reconciliation, Hafiz Ibn Hajar rahimahullah says:
«وهي مناسبة جيدة.» [فتح الباري لابن حجر : 345/90]
“This is an excellent relevance.”

Ibn al-Teen objected to the chapter heading, stating that there is no relevance between the chapter heading and the hadith. Addressing this objection, Hafiz Ibn Hajar rahimahullah responds:
«واعترضه ابن التين بأنه ليس فيه دلالة على ترجم به، ونقل ابن بطال قبله عن المهلب قال : انما حاول البخاري يايراده ان يجعل قول النبى صلى الله عليه وسلم فلا اذن» [فتح الباري لابن حجر : 340/10]

“Ibn al-Teen said regarding the chapter heading that there is no indication of it in the hadith. He has transmitted this from Ibn Battal and Muhallab, and Ibn Muhallab said: Imam Bukhari rahimahullah has presented this hadith under the chapter with the intention that the statement of the Prophet sallallahu alayhi wa sallam, ‘I will not permit it,’ is under discussion.
That is, the Prophet sallallahu alayhi wa sallam did not permit it precisely because he feared discord and disagreement between the husband and wife. Therefore, this is the objective of Imam Bukhari rahimahullah.”
Ibn al-Mulaqqin rahimahullah has also given this same relevance. See: [التوضيح لشرح الجامع الصحيح : 327/24]

Ibn al-Munir rahimahullah says:
“The possible reasoning of Imam Bukhari rahimahullah (for the chapter heading) in relation to this hadith is that the Prophet sallallahu alayhi wa sallam said, «فلا أذن لهم» so this indicates that Sayyiduna Ali radi Allahu anhu could not marry that woman while Sayyidah Fatimah radi Allahu anha was present.” [المتوري : ص 299]

In reality, the hadith which Imam Bukhari rahimahullah has mentioned under the chapter is a portion of the hadith that he has recorded in the Book of Marriage (Kitab al-Nikah). The words in the hadith are that the Prophet sallallahu alayhi wa sallam said it is impossible for the daughter of the Messenger of Allah and the daughter of the enemy of Allah to be gathered in one house.

After reading this hadith, the reconciliation becomes even clearer: the fear of Sayyidah Fatimah radi Allahu anha’s displeasure was not dependent on Sayyiduna Ali radi Allahu anhu marrying a second time, because at that time it was common for a man to marry a second or third wife. Rather, Sayyidah Fatimah radi Allahu anha’s disapproval was specifically due to the fact that the woman was the daughter of Abu Jahl. Therefore, how could the daughter of the enemy of Allah and the daughter of the friend of Allah be united in the marriage of one man?
This was the reason for the Prophet sallallahu alayhi wa sallam’s refusal and for Sayyidah Fatimah radi Allahu anha’s displeasure.

Hadith Commentary:
This is an excerpt from that hadith which has already been mentioned in the Book of Marriage (Kitab al-Nikah), wherein Ali radi Allahu anhu intended to marry the daughter of Abu Jahl.
The Messenger of Allah sallallahu alayhi wa sallam became displeased, so he (Ali radi Allahu anhu) abandoned this intention.
The relevance of this hadith to the chapter heading is as follows: The Messenger of Allah sallallahu alayhi wa sallam forbade Ali radi Allahu anhu from a second marriage for the very reason that there was a fear of discord arising between him and Fatimah al-Zahra radi Allahu anha.
He sallallahu alayhi wa sallam explicitly stated that it is impossible for the daughter of the Messenger of Allah and the daughter of the enemy of Allah to be gathered together in one household.

Hadith Commentary:
(1)
The incident is as follows: Ali radi Allahu anhu intended to marry the daughter of Abu Jahl. The Messenger of Allah sallallahu alayhi wa sallam expressed displeasure at this, stating that the daughter of the enemy of Allah and the daughter of the Messenger of Allah cannot live together in the same household. After this, Ali radi Allahu anhu abandoned the intention of a second marriage. Sayyida Fatimah radi Allahu anha was also not pleased with this second marriage; on this basis, a disagreement between Sayyida Fatimah and Ali radi Allahu anhuma was expected, so the Messenger of Allah sallallahu alayhi wa sallam preemptively prevented future discord by saying, "I do not permit this," so that the possibility of separation (khul‘) would be blocked from the outset. Hafiz Ibn Hajar rahimahullah has considered this connection to be excellent. (Fath al-Bari: 9/500) (2)
By not permitting the second marriage, the Messenger of Allah sallallahu alayhi wa sallam indicated to Ali radi Allahu anhu that he should not marry. When it is possible to indicate the prohibition of marriage, then terminating a marriage, which occurs in the case of khul‘ (separation initiated by the wife), can also be indicated when necessary.

Hadith Commentary:
Abu al-As is Muqsim bin al-Rabi'.
The Prophet’s (sallallahu alayhi wa sallam) daughter, Zaynab (radi Allahu anha), was married to him. On the day of Badr, he accepted Islam and migrated to Madinah.
He had sincere love for the Prophet (sallallahu alayhi wa sallam), and he attained martyrdom in the Battle of Yamamah.
It is sufficient for his virtue that the Prophet (sallallahu alayhi wa sallam) himself praised his loyalty.
If this was the state of Abu al-As (radi Allahu anhu), then it is surprising regarding Ali (radi Allahu anhu) as to why he did not fulfill his promise.
What happened was that Abu al-As (radi Allahu anhu), at the time of marrying Zaynab (radi Allahu anha), had made it a condition that as long as she was with him, he would not marry another wife. Abu al-As fulfilled this condition.
Perhaps Ali (radi Allahu anhu) had also made a similar condition.
But when he sent a proposal to Juwayriyah, he forgot about it.
When the Prophet (sallallahu alayhi wa sallam) delivered this admonishing sermon, he remembered his condition and refrained from this intention.
Some have said that no such condition was made by Ali (radi Allahu anhu), but Fatimah (radi Allahu anha) was afflicted with great sorrows.
Her mother had passed away, all three sisters had passed away, and she alone remained. Now, with the arrival of a co-wife, she became distressed, and there was a fear that her life might be harmed.
For this reason, the Prophet (sallallahu alayhi wa sallam) admonished Ali (radi Allahu anhu).
(Wahidi)

Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) had a son-in-law, Abu al-As ibn al-Rabi (radi Allahu anhu), who was the husband of his daughter Zaynab (radi Allahu anha). In this hadith, he is mentioned in a praiseworthy manner.
The polytheists of Mecca pressured Abu al-As ibn al-Rabi (radi Allahu anhu) to divorce the daughter of the Messenger of Allah (sallallahu alayhi wa sallam), but he flatly refused.
The Messenger of Allah (sallallahu alayhi wa sallam) praised this kinship by marriage on this basis. Also, at the time of his daughter's marriage, the Messenger of Allah (sallallahu alayhi wa sallam) had stipulated to Abu al-As ibn al-Rabi (radi Allahu anhu) that, as long as she was with him, he would not marry another woman. He fulfilled this condition. Perhaps Ali (radi Allahu anhu) had also been given this condition, but he forgot and, considering the general permissibility, became engaged to the daughter of Abu Jahl.
However, when the Messenger of Allah (sallallahu alayhi wa sallam) expressed his displeasure and delivered a sermon, he abandoned his intention. Similarly, when Abu al-As ibn al-Rabi (radi Allahu anhu) was taken captive at the Battle of Badr, the Messenger of Allah (sallallahu alayhi wa sallam), upon releasing him, said:
"Send my daughter Zaynab to Madinah Tayyibah."
So, in accordance with this promise, he sent her.
The Messenger of Allah (sallallahu alayhi wa sallam) praised him for this.
2.
It should be noted that he became Muslim before the conquest of Mecca, and then he migrated to Madinah Tayyibah, after which the Messenger of Allah (sallallahu alayhi wa sallam) restored Zaynab (radi Allahu anha) to his marriage.
Imamah (radi Allahu anha) was their daughter, whom the Messenger of Allah (sallallahu alayhi wa sallam) used to carry on his shoulders during prayer.
Abu al-As ibn al-Rabi (radi Allahu anhu) was martyred in the battle of Yamamah in Dhu al-Hijjah, 12 AH.

Benefits and Issues

SA is a well-known incident that is mentioned in the hadith, and our liberals and atheists, while criticizing it, target the blessed personality of the Messenger of Allah sallallahu alayhi wa sallam. EA

Nowhere in the hadith is it mentioned that the Messenger of Allah sallallahu alayhi wa sallam forbade Sayyiduna Ali radi Allahu anhu from a second marriage. Rather, at the beginning of the hadith:

The words of the Prophet sallallahu alayhi wa sallam are:

«اِنِّيْ لَسْتُ اُحَرِّمُ حَلاَلاً، وَلاَ اُحِلُّ حَرَامًا،»

“Indeed, I do not make the lawful unlawful, nor do I make the unlawful lawful...”

These words indicate that even at that time, the Messenger of Allah sallallahu alayhi wa sallam was mindful that people might misunderstand this as a prohibition of a second marriage, so he stated very clearly and explicitly:

“I am not making the lawful unlawful, nor the unlawful lawful...”

Then, in the next part of the hadith, the Messenger of Allah sallallahu alayhi wa sallam expressed his viewpoint regarding this marriage proposal:

«وَاﷲِ لاَ تَجْتَمِعُ بِنْتُ رَسُوْلِ اﷲِ وَبِنْتُ عَدُوِّ اﷲِ اَبَدًا»

“By Allah, the daughter of the Messenger of Allah sallallahu alayhi wa sallam and the daughter of the enemy of Allah can never be joined together.”

Some scholars take this as a ruling, and some as a statement of fact...
But whatever is understood, to comprehend the pain hidden in this sentence, you have to go back from Madinah to Makkah, and for a moment, you must imagine the scene in the courtyard of the Ka‘bah.

One day, the Messenger of Allah sallallahu alayhi wa sallam was praying in the shade of the Ka‘bah. Abu Jahl and some people from Quraysh were present there. That day, a camel had been slaughtered in Makkah. Abu Jahl said, “Who will go to the camel of so-and-so’s family, bring its dung, blood, and entrails, and then, at the time of his prostration, place these things on his shoulders?” Some people went and brought the entrails. A wretched man, ‘Uqbah ibn Abi Mu‘ayt, placed this filth on his shoulders while he was in prostration. The Messenger of Allah sallallahu alayhi wa sallam remained in prostration for a long time due to the weight. The disbelievers of Makkah kept laughing so much that they were falling over each other, clapping their hands and mocking.

Someone informed Fatimah radi Allahu anha, who was still very young. She came running, and he was still in prostration. She removed the entrails from him and began to rebuke the disbelievers.

When he finished his prayer, he supplicated:

“O Allah, seize Quraysh. O Allah, seize Quraysh.”

This supplication was very hard on Quraysh because they believed that prayers are accepted in this city. When they heard the supplication, they stopped laughing and became fearful. Then he mentioned each one by name:

“O Allah, seize ‘Amr ibn Hisham, ‘Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, Walid ibn ‘Utbah, ‘Uqbah ibn Abi Mu‘ayt, Umayyah ibn Khalaf, and ‘Amarah ibn Walid.”

All those whom he named were killed in the Battle of Badr and were seized by the punishment of Allah.

[صحيح بخاري كتاب الجهاد والسير باب الدعاء على المشركين، مسلم كتاب الجهاد باب مالقي النبى صلى الله عليه وسلم من ا المشركين المنافقين]

O friends! The Prophet whom the people of Ta’if pelted with stones, and blood flowed so much that it clotted at his heels and his sandals could not be removed. The angel of the mountains came in intense grief and anger, offering to overturn the mountains upon that town, but mercy smiled and said, “No, they do not know who I am. O Allah, guide my people...”

But why, today, did supplication become a curse? Yes, the tears of little Fatimah, the pain of a daughter, and the mockery of the oppressors caused pain...

And after years, this pain was revived by this news... But see how just and farsighted the Messenger was; he further said:

«إِنَّ فَاطِمَةَ مِنِّي، وَأَنَا أَتَخَوَّفُ أَنْ تُفْتَنَ فِي دِينِهَا»

“Fatimah is a part of me.” A thousand worlds could be sacrificed for this one sentence. The greatness of the Lady opens a thousand doors of envy...

He said:

“I fear that Fatimah may be subjected to a trial concerning her religion.”

Now, understand this possibility... The woman who was the sister of Sayyiduna ‘Ikrimah and the daughter of Abu Jahl, she is now a Muslim and a female Companion (sahabiyyah)... Even in ordinary circumstances, the relationship of co-wives (sukanah) can cause discomfort, and here, a bitter past is also present... So the Messenger of Allah sallallahu alayhi wa sallam was concerned that after this relationship of co-wives, due to the bitter memories of the past, the Lady (Fatimah) might lose moderation in dealing with this woman, and might wrong her in a way that would be sinful... Thus, he expressed this concern...

In this entire background, if anyone has a heart with feeling, and if anyone can travel back in time and reach that courtyard of the Ka‘bah where an innocent girl was removing filth from her father while the cruel, beastly people’s laughter echoed behind her tears... Whoever can bring such an image to mind and heart can easily understand the reservations about this relationship... One only needs a heart and a heart that feels pain... But

Who will listen to the tale of a heart’s pain...

And if your understanding and intellect are not at war with this, then if you reflect calmly, it will be very easy to reach the conclusion that this decision was not about lawful and unlawful, but merely administrative, and it benefited that woman as well who was not married... Because with such a bitter past, life can never be pleasant...

Hadith Commentary:
The meaning of "wa ana atakhawwafu an tuftana fi diniha" is that Ali (radi Allahu anhu) might marry a second wife, and Fatimah (radi Allahu anha), due to the jealousy that every woman feels towards a co-wife, might fall into some sin.
For example, she might trouble her husband, disobey him, or speak ill of the co-wife.
In another narration, it is mentioned that the Prophet (sallallahu alayhi wa sallam) also said that a second marriage for Ali (radi Allahu anhu) would only be possible if he divorced my daughter and then married the daughter of Abu Jahl.
When Ali (radi Allahu anhu) heard this statement of the Prophet (sallallahu alayhi wa sallam), he immediately abandoned this intention, and as long as Fatimah (radi Allahu anha) was alive, he did not marry another wife.
Qastallani (rahimahullah) said that from this statement of the Prophet (sallallahu alayhi wa sallam), it is understood that it is forbidden to unite the daughter of a Prophet and the daughter of an enemy of Allah in marriage to the same man.
Musawwar ibn Makhramah (radi Allahu anhu) narrated this incident so that the virtue of Zayn al-Abidin would be known, that he is the grandson of whom.
Of Fatimah al-Zahra (radi Allahu anha), for whom the Prophet (sallallahu alayhi wa sallam) reproached Ali (radi Allahu anhu), and whom the Prophet (sallallahu alayhi wa sallam) declared to be a part of his own body.
From this, the great virtue of Fatimah (radi Allahu anha) is established.
And in al-Fath, al-Kirmani said: The relevance of Musawwar mentioning the story of the proposal to the daughter of Abu Jahl when he requested the sword is that the Messenger of Allah (sallallahu alayhi wa sallam) used to avoid anything that would cause discord among relatives. Thus, it is appropriate that you give me the sword so that, because of it, no discord arises between you and your relatives. That is, Musawwar (radi Allahu anhu) narrated the story of the proposal to the daughter of Abu Jahl at the time when he asked Zayn al-Abidin for the sword, to show that the Messenger of Allah (sallallahu alayhi wa sallam) used to avoid things that would create mutual discord among relatives.
Therefore, it is appropriate that you give me this sword so that, because of it, no discord arises between you and your relatives.

Hadith Commentary:
➊
In one narration, it is stated that the only way Ali (radi Allahu anhu) could marry again was if he divorced my daughter and then married the daughter of Abu Jahl.
(Sahih al-Bukhari, Book of Marriage, Hadith: 5230)
After this, Ali (radi Allahu anhu) abandoned the intention to marry Abu Jahl’s daughter.
(Sahih al-Bukhari, Book of Virtues, Hadith: 3729)
➋
The Messenger of Allah (sallallahu alayhi wa sallam) mentioned two reasons for not combining the daughter of Abu Jahl and his own beloved daughter:
©
Doing so would cause me distress, which is religiously forbidden.
©
Doing so would harm my daughter’s religion.
The meaning of this last reason is that the harm she would suffer from her co-wife would corrupt her religion, and she would not be able to bear it patiently.
➌
Al-Miswar (radi Allahu anhu) narrated this incident because the Messenger of Allah (sallallahu alayhi wa sallam) comforted his daughter, and in the same way, I wish to comfort you.
On this basis, give me this sword, and I will safeguard it.
➍
Hafiz Ibn Hajar (rahimahullah) writes:
This was the same sword named Dhu’l-Fiqar, which the Messenger of Allah (sallallahu alayhi wa sallam) received as booty at the Battle of Badr, and regarding which he saw a dream at the time of the Battle of Uhud.
(Jami‘ at-Tirmidhi, Book of Military Expeditions, Hadith: 1561 and Fath al-Bari: 6/257)
The Messenger of Allah (sallallahu alayhi wa sallam) gave this sword to Ali (radi Allahu anhu) before his passing, and then it was passed on to his descendants.
Thus, the matter of inheritance and so forth did not apply to it.

Hadith Commentary:
Imam Bukhari rahimahullah has connected this hadith through another chain in the chapter "Signs of Prophethood." Hafiz Ibn Hajar rahimahullah has written that this hadith is a strong proof for the fact that Fatimah radi Allahu anha is superior to all the women of her time and all women after her.

Hadith Commentary:
➊
Fatimah radi Allahu anha was the youngest daughter of the Messenger of Allah sallallahu alayhi wa sallam.
She was married to Ali radi Allahu anhu at the age of fifteen.
➋
In this hadith, a great virtue of Fatimah is mentioned.
The Messenger of Allah sallallahu alayhi wa sallam declared her to be a part of his own pure body and made her displeasure equivalent to his own displeasure.
From this, Allamah Suhayli has deduced that to speak ill of Fatimah radi Allahu anha is disbelief (kufr), because the one who speaks ill of her will incur the displeasure of the Lady, and to displease her is as if to displease the Messenger of Allah sallallahu alayhi wa sallam.
Thus, displeasing her is disbelief, therefore to displease Fatimah radi Allahu anha is also disbelief.
However, this deduction is open to question.
(Fath al-Bari: 133/7)
➌
In one narration, it is stated that the most virtuous women of Paradise are Khadijah radi Allahu anha and Sayyidah Fatimah radi Allahu anha bint Muhammad sallallahu alayhi wa sallam.
(Musnad Ahmad: 293/1, No. 2668)
In another hadith, it is mentioned that the leader of the women of Paradise will be Sayyidah Fatimah radi Allahu anha.
(Sahih al-Bukhari, Manaqib, Hadith: 3624)
From this, it is understood that Sayyidah Fatimah radi Allahu anha is superior to all women.
(Fath al-Bari: 175/7)
Our inclination is that one should withhold judgment in this matter; each has some aspect in which she possesses a reason for virtue, although in being the beloved part (of the Prophet) there is no one else who shares this distinction.
May Allah Ta'ala grant us their company and companionship on the Day of Resurrection, and gather us all together in Jannat al-Firdaws.
Amin

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Khabita wa khasirta:
If these are in the second person (and this is the clear case), then the meaning will be: Whoever has such a follower and leader who is unjust, what doubt can there be about his failure, disappointment, or loss? And if it is in the first person, then the meaning will be: If I, being a follower and leader, am not just, then who can be more unsuccessful, disappointed, and at a loss than me?

(2)
La yujawizu hanajirahum:
It does not go beyond their throats and larynx.
Their hearts are devoid of its understanding and recognition,
and from its recitation, except for repeating the words like a parrot, they derive no benefit,
or due to their extremism and literalism, their action and recitation do not ascend and are not accepted by Allah.

(3)
Yamruquna minhu:
They pass out of the recitation without benefit, understanding, or comprehension.
Their hearts and minds are not affected by it.

(4)
Kama yamruqu as-sahmu min ar-ramiyyah:
Just as an arrow
passes through the prey in such a state that nothing of it remains attached to the prey.
Ar-ramiyyah refers to the prey at which the arrow is shot.
That is, it is on the pattern of fa‘ilah, in the meaning of maf‘ulah.

Benefits and Issues:
This incident occurred in the 8th year of Hijrah, on the return from Hunayn, at the place of Ji‘ranah.
At that time, the Prophet sallallahu alayhi wa sallam was granting handfuls of silver to every passerby from the garment of Bilal radi Allahu anhu, and, under religious wisdom and expediency, there could be increase or decrease in this,
this action cannot be done merely out of personal desire, and this wretched person, considering it a result of personal desire, uttered this insolent statement.
If the Messenger of such a nation himself adopts this attitude, then from where can justice and fairness arise in it?
And how can it be commanded to uphold justice and fairness?
But extremist people, who do not understand religious rulings and interests,
adopt such an attitude everywhere and object to the Shari‘ah rulings, and, considering themselves to be possessors of intellect, they deny them, and to cover up their own crime, they say: "This is not a Shari‘ah ruling at all."

Benefits and Issues:
In this, the Prophet (sallallahu alayhi wa sallam) explained the reason why he did not permit Ali (radi Allahu anhu) to contract a second marriage.
And that reason was that a second marriage could have caused harm to Fatimah (radi Allahu anha), as is generally the case. If this had happened, it would have then caused harm to the Messenger (sallallahu alayhi wa sallam) as well, which would have posed a danger to Ali’s (radi Allahu anhu) faith.

Benefits and Issues:
➊ Lady Fatimah radi Allahu anha would be distressed in her home due to any harm caused to the Messenger sallallahu alayhi wa sallam, which would, in turn, be a cause of destruction for Ali radi Allahu anhu. Therefore, this relationship was specifically prohibited, and this incident proves that causing any kind of harm to the Messenger sallallahu alayhi wa sallam is forbidden, even if the act is, in itself, permissible. In the Noble Qur’an it is stated: (وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ) (: al-Ahzab: 35) "It is not lawful for you to harm the Messenger of Allah in any way."

➋ Causing distress or dishonoring the family of the Messenger sallallahu alayhi wa sallam is a cause of his displeasure, which necessitates the displeasure of Allah Ta’ala. However, a necessary condition is that those who are called the family of the Messenger must also be adherents of his Shari’ah.

➌ Lady Fatimah radi Allahu anha was the most beloved daughter of the Messenger sallallahu alayhi wa sallam, and she is the leader of the women of this Ummah.

➍ It is permissible for a person to feel protective jealousy and anger because of his daughter, but if someone starts to make analogies between himself and the Messenger sallallahu alayhi wa sallam or Lady Fatimah, then this is an invalid analogy.

➎ It is permissible to praise and commend a son-in-law who possesses virtue.

Commentary:
Benefits and Issues:

➊
Abu al-As ibn al-Rabi' was the husband of the Messenger of Allah’s (sallallahu alayhi wa sallam) daughter, Zaynab (radi Allahu anha), and he was her maternal cousin.
His mother’s name was Halah bint Khuwaylid. (Siyar A‘lam al-Nubala’: 1/441)

➋
On every important occasion, when addressing the public, it is Sunnah to begin the speech with praise of Allah and sending blessings (salat) upon the Prophet (sallallahu alayhi wa sallam).

Commentary:
Benefits and Issues:

➊
It is not permissible to cause any kind of distress to the Noble Prophet (sallallahu alayhi wa sallam), even if the action is originally permissible, but for some specific reason it is displeasing to the Messenger of Allah (sallallahu alayhi wa sallam).

➋
The Messenger of Allah (sallallahu alayhi wa sallam) forbade Ali (radi Allahu anhu) from marrying the daughter of Abu Jahl because this would cause distress to Fatimah (radi Allahu anha), and as a result, the heart of the Messenger of Allah (sallallahu alayhi wa sallam) would also be hurt. And due to causing distress to the Prophet (sallallahu alayhi wa sallam), Ali (radi Allahu anhu) would incur the displeasure of Allah, the Exalted. Thus, even in this prohibition, there is compassion towards Ali (radi Allahu anhu).

➌
The second reason for the prohibition is that Fatimah (radi Allahu anha) would feel jealousy, due to which perhaps she would not be able to maintain the feelings of love towards her husband that are required. In this way, this relationship would become a trial for Fatimah (radi Allahu anha). And this situation cannot be ignored.

➍
Feeling the pain of one’s children is a proof of love and compassion. To strive within permissible limits to remove that pain is allowed.