Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali ibn Abi Taalib to take a second wife when he was married to Faatimah (may Allah be pleased with them both)?

The
Muslim should accept everything that has been proven from the Prophet
(blessings and peace of Allah be upon him) of words and deeds, and should
understand that all wisdom is in what the Prophet (blessings and peace of
Allah be upon him) said or did. Those who know that know it, and those who
are unaware of it are unaware of it. 

Plural
marriage or polygyny is something that is well established in Islam on the
basis of clear, unambiguous texts which cannot be undermined in any way
whatsoever, no matter what skeptics and fabricators say. 

However this marriage could have exposed him to problems and negative
consequences that outweighed any benefits; in such cases plural marriage is
disallowed, as in the case where the husband is not able to treat all his
wives fairly, and he is afraid of being unfair or unjust towards them, or
other cases in which the negative consequences outweigh any benefits that
may be sought. 

It is
on this basis that the Prophet (blessings and peace of Allah be upon him)
forbade ‘Ali ibn Abi Taalib to take another wife in addition to his daughter
Faatimah (may Allah be pleased with her), even though plural marriage was
permissible in principle for him and for others. 

It was
narrated from al-Miswar ibn Makhramah that ‘Ali ibn Abi Taalib proposed
marriage to the daughter of Abu Jahl, when he was already married to
Faatimah, the daughter of the Messenger of Allah (blessings and peace of
Allah be upon him). 

When
Faatimah heard about that, she went to the Prophet (blessings and peace of
Allah be upon him) and said to him: Your people are saying that you do not
get angry for the sake of your daughters, and ‘Ali is going to marry the
daughter of Abu Jahl. 

Al-Miswar said: The Prophet (blessings and peace of Allah be upon him) stood
up and I heard him when he bore witness, then he said: “I gave a daughter of
mine in marriage to Abu’l-‘Aas ibn ar-Rabee‘; when he spoke he told me the
truth and when he made me a promise he fulfilled his promise. Faatimah is a
part of me, and whatever hurts her hurts me. By Allah, the daughter of the
Messenger of Allah and the daughter of the enemy of Allah will not be joined
together as wives of one man.” 

So
‘Ali abandoned that proposal. 

Narrated by al-Bukhaari, 3110; Muslim, 2449. 

The
scholars mentioned a number of reasons for the Prophet (blessings and peace
of Allah be upon him) forbidding ‘Ali ibn Abi Taalib to go ahead with this
marriage. These reasons all boil down to four things: 

-1-

This
marriage would be hurtful to Faatimah; whatever hurt her would hurt the
Prophet (blessings and peace of Allah be upon him), and whatever hurts the
Prophet (blessings and peace of Allah be upon him) is a major sin. The
Prophet (blessings and peace of Allah be upon him) stated that clearly when
he said: “Faatimah is a part of me, and whatever hurts her hurts me.” 

According to another version: “She is a part of me; what disturbs her
disturbs me and what hurts her hurts me.” 

Narrated by al-Bukhaari, 5230; Muslim, 2449 

Ibn
at-Teen said: 

The
most correct way to interpret this story is that the Prophet (blessings and
peace of Allah be upon him) forbade ‘Ali to be married at the same time to
his daughter and the daughter of Abu Jahl, because he gave as the reason for
that the fact that this would hurt him, and hurting him is haraam according
to consensus. 

It
would have been permissible for him if he had not been married to Faatimah;
but being married to them at the same time, which would have been hurtful to
the Prophet (blessings and peace of Allah be upon him) because Faatimah
would have been hurt by it, meant that it was not permissible. 

Quoted
from him in Fath al-Baari, 9/328 

An-Nawawi said: Because that would have led to hurting Faatimah, in that
case it would have hurt the Prophet (blessings and peace of Allah be upon
him) too, and the one who hurts him is doomed. For that reason he forbade
him to do that, out of compassion towards ‘Ali and towards Faatimah.

End
quote from Sharh Saheeh Muslim, 16/3 

Ibn
al-Qayyim said: By mentioning his other son-in-law (Abu’l-‘Aas ibn
ar-Rabee‘), and praising him for having spoken the truth and fulfilled his
promise, he hinted to ‘Ali (may Allah be pleased with him) and encouraged
him to follow his example. This gives the impression that he had made him a
promise that he would not disturb her or hurt her, so he encouraged him to
fulfil that promise, as his other son-in-law had fulfilled a promise he
made. 

End
quote from Zaad al-Ma‘aad, 5/118 

What
is mentioned above does not apply to any woman other than Faatimah (may
Allah be pleased with her). 

-2-

The
fear that this would put Faatimah to trial with regard to her religious
commitment 

It was
narrated by al-Bukhaari (3110): “I fear lest she be put to trial with regard
to her religious commitment.” 

According to Muslim (2449): “Faatimah is part of me, and I fear lest she be
put to trial with regard to her religious commitment.” 

Jealousy is something natural in women, and the Prophet (blessings and peace
of Allah be upon him) feared that jealousy might push her to do something
that would not be befitting to her status, as she is the leader of the women
of the worlds. 

Moreover, she had lost her mother and then her sisters one after another, so
she had no one to comfort her and help to make things easier for her, or
listen to her concerns if she became jealous. 

Al-Haafiz Ibn Hajar said: This incident occurred after the conquest of
Makkah, at which time none of the daughters of the Prophet (blessings and
peace of Allah be upon him) was still alive except her; after losing her
mother, she had lost her sisters, and giving her cause to become jealous
would have exacerbated her grief.

End
quote from Fath al-Baari, 7/86 

-3-

Objection to joining the daughter of the Messenger of Allah and the daughter
of the enemy of Allah together as wives of one man. 

As the
Prophet (blessings and peace of Allah be upon him) said: “By
Allah, the daughter of the Messenger of Allah and the daughter of the enemy
of Allah will not be joined together as wives of one man.” 

An-Nawawi said: It was said that what is meant here is not the prohibition
on them being joined together; rather what is meant is: I know by the grace
of Allah that they will not be joined together. 

It may
also be understood as meaning that it was haraam to join them together… So
one of the things that are haraam with regard to marriage is being married
to both a daughter of the Prophet of Allah and a daughter of the enemy of
Allah at the same time.

End
quote from Sharh Saheeh Muslim, 8/199 

Ibn
al-Qayyim said: By disallowing ‘Ali to join together Faatimah (may Allah be
pleased with her) and the daughter of Abu Jahl as co-wives there is great
wisdom: because a woman will follow her husband and be at the same level as
him in Paradise, but she may deserve to be of a high level by virtue of her
own merits in addition to those of her husband. This is applicable in the
case of Faatimah and ‘Ali (may Allah be pleased with them both). 

But
Allah, may He be glorified and exalted, would not allow the daughter of Abu
Jahl to be of the same status as Faatimah (may Allah be pleased with her),
whether on her own merits or those of her husband, when there was such a
great difference between them. For her to become a co-wife of the leader of
the women of the worlds would not be something appropriate, either in terms
of sharee‘ah or in terms of the divine decree. 

The
Prophet (blessings and peace of Allah be upon him) indicated that when he said: “By Allah, the daughter of the Messenger of Allah and the daughter of
the enemy of Allah will not be joined together in one place.” This may refer
to the Hereafter too.

End
quote from Zaad al-Ma‘aad, 5/119 

-4-

Out of
respect for Faatimah and so as to highlight her great status. 

Ibn
Hibbaan said: If ‘Ali has done this deed, it would have been permissible,
but the Prophet (blessings and peace of Allah be upon him) disliked it out
of respect for Faatimah, not because this deed was haraam.

End
quote from Saheeh Ibn Hibbaan, 15/407 

Al-Haafiz Ibn Hajar said: The context indicates that it was permissible for
‘Ali, but the Prophet (blessings and peace of Allah be upon him) disallowed
it out of care for Faatimah’s feelings, and ‘Ali accepted it out of
obedience to the instructions of the Prophet (blessings and peace of Allah
be upon him). Thus it seems to me that it is not far-fetched to suggest that
one of the unique characteristics of the Prophet (blessings and peace of
Allah be upon him) was that his sons-in-law were not to marry other wives
when they were married to his daughters. Or it may be that this is something
that applied only to Faatimah (may Allah be pleased with her).

End
quote from Fath al-Baari, 9/329 

In
conclusion: 

These
reasons, as a whole or individually, explain why the Prophet (blessings and
peace of Allah be upon him) did not let ‘Ali go ahead with this marriage. 

This
story does not give the slightest support to those who try to use it to
restrict plural marriage. The Prophet (blessings and peace of Allah be upon
him) dealt with this when he said, in the same story, “and I am not making
any permissible thing forbidden, or any forbidden thing permitted.”

Narrated by al-Bukhaari, 3110; Muslim, 2449 

And
Allah knows best.