A Special Virtue of the Daughters of the Noble Prophet ﷺ
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِيْمِ
A Distinct Virtue of the Daughters of the Noble Prophet ﷺ
Darulifta Ahlesunnat (Dawateislami)
Question
What do the noble scholars and jurists of Islamic law say about the following: Fātimah رضى اللہ تعالى عنها had the unique distinction that while she was married to ʿAlī رضى اللہ تعالى عنه, he was not allowed to marry any other woman. Did the other daughters of the Prophet ﷺ also have this distinction that while married to them, their husbands could not marry other women?
Answer
While married to Fātimah al-Zahrāʾ رضى اللہ تعالى عنه, ʿAlī al-Murtaḍā رضى اللہ تعالى عنه was prohibited from marrying other women because this would cause distress to Fātimah رضى اللہ تعالى عنه and her distress would cause distress to the Noble Rasūl ﷺ. Because this same reason is present in the case of the other daughters, the reliable scholars of Sīrah and ḥadīth have explicitly stated that this distinction and virtue exists for the other daughters as well, just as it did for Fātimah رضى اللہ تعالى عنه.
Imām Muḥib Tabarī رحمه اللہ (d. 694 AH) states in Zakhāʾir al-ʿUqbā, Imām Jalal al-Dīn Suyūti رحمه اللہ (d. 911 AH) in Khasāʾis al-Kubrā and Unmūzaj al-Labīb, Imām Qastalānī رحمه اللہ (d. 923 AH) in Mawāhib al-Ladunniyah and Irshād al-Sārī, Imām Sāliḥī Shāmī رحمه اللہ (d. 942 AH) in Subul al-Hudā Wal-Rashād, Shaykh Mullā ʿAlī Qārī رحمه اللہ (d. 1014 AH) in Mirqāt al-Mafātīḥ, and ʿAllāmah Munāwī رحمه اللہ (d. 1031 AH) in Faid al-Qadīr (the following is cited from Saliḥī al-Shāmī):
روى الشيخان عن المسور بن مخرمة قال سمعت النبي صلى اللہ عليه وسلم يقول وهو على المنبر:" أن بني هشام بن المغيرة استأذنوا في أن ينكحوا ابنتهم علي ابن أبي طالب، فلا آذن، ثم لا آذن، ثم لا آذن إلا أن يريد علي بن أبي طالب أن يطلق ابنتي وينكح ابنتهم، فإنما هي بضعة مني، يريبني ما أرابها ويؤذيني ما آذاها".قال الحافظ لا يبعد أن يكون من خصائص النبي صلى اللہ عليه وسلم منع التزوج على ابنته انتهى. وبه صرح الشيخ أبو علي السنجي في "شرح التلخيص" أنه يحرم التزوج على بناته صلى اللہ عليه وسلم
Translation: The two Shaykhs (Imām al-Bukhārī & Imām Muslim) رحمهما اللہ have narrated from Miswar Bin Makhramah that he said: I heard the Messenger of Allāh ﷺ saying while on the pulpit: Bani Hashim Bin al-Mughīrah have sought permission to marry their daughters to ʿAlī Ibn Abī Tālib. I do not give permission! And I do not give permission! And I do not give permission, unless ʿAlī Bin Abī Tālib intends to divorce my daughter and marry their daughters. Indeed, she is a part of me. Whatever causes her distress causes me distress, and whatever harms her also harms me. Ḥāfiz Ibn Ḥajar رحمه اللہ states: It is not farfetched that the prohibition of marrying another woman while his blessed daughter is present be from the specialties of the Noble Rasūl ﷺ. Shaykh Abū ʿAlī al-Sinjī رحمه اللہ explicitly mentions in Sharḥ al-Talkhīs that it is ḥarām to marry another woman while married to the daughters of the Noble Rasūl ﷺ.(Subul al-Hudā Wal-Rashād, Vol. 10, p. 449, Publ. Dar al-Kutub al-ʿllmiyah, Beirut)
Shaykh-e-Muḥaqqiq, Hazrat Shaykh ʿAbdul-Ḥaq Muḥaddith Dehlwi رحمة اللہ تعالى عليه states in Madārij al-Nubuwwah:
وازآنجملہ آنست کہ تزوج کرده نشود بربنات وی صلی اللہ علیه وآله وسلم، یعنی اگر دخترانِ آنحضرت در نکاح روی باشد، نمی باید آن مرد را کہ بالاے وی زنی دیگر خواہد۔۔۔۔ پس آنحضرت حرام گردانید برعلی که نکاح کند بر فاطمه تا مدتِ حیات وی، و فرمود یا علی من دوست می دارم ترا، و می ترسم که آزارکنی فاطمه را که لازم می آید از آں آزارِمن، و منطوقِ این حدیث مخصوص است بفاطمه زهرا رضی الله عنها، و لیکن چون خواستگاری علت ایذ است، جاری گردانیده شد در جمیع بنات
Translation: One of the specialties of the Noble Rasūl ﷺ is that one cannot marry anyone else while being married to his blessed daughters. In other words, if someone was married to his blessed daughter, it was not permissible for him to marry another woman in her presence… Thus, the Noble Prophet ﷺ declared it ḥarām for ʿAlī رضى اللہ تعالى عنه to marry a second time during the life of Fātimah رضی اللہ تعالی عنها, and he stated: Oh ʿAlī! You are beloved to me and I do not want that you hurt Fātimah, which will also hurt me. Although the ḥadīth apparently seems to be specific to Fātimah رضی اللہ تعالی عنها, but since the reason for this is the potential cause of distress, this ruling applies to all daughters. (Madārij al-Nubuwah, Vol. 01, p. 156, Publ. Kanpur, India)
وَ اللہُ اَعْلَمُ عَزَّ وَ جَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللہُ تَعَالٰی عَلَیْہِ وَ اٰلِہٖ وَ سَلَّم
(Allah Almighty knows best and His Messenger صَلَّی اللہُ عَلَیْہِ وَ اٰلِهٖ وَسَلَّم knows best.)
Answered By: Mufti Muhammad Qasim Attari
Ref No: PIN-7676
Date: 28th Rabīʿ al-Sānī 1447 AH/ 22nd October 2025