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Jabir ibn Abdullah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “There is no dowry (1) less than ten [dirhams],” in a long Hadith. Narrated by Ibn Abi Hatim.

Al-Hafiz Ibn Hajar said: With this chain, it is good, as in Fath al-Qadir in the chapter on compatibility. Ad-Daraqutni and Al-Bayhaqi narrated in their Sunan from him that the Messenger of Allah (ﷺ) said, “There is no dowry less than ten dirhams.”

In another narration by them from Ali (may Allah be pleased with him), stopped (2): “The dowry shall not be less than ten dirhams.” Sa‘id ibn Mansur narrated in his Sunan from Abu an-Nu‘man al-Azdi, who said: The Messenger of Allah (ﷺ) married a woman for a chapter of the Qur’an (3), then said, “It shall not be a dowry for anyone after you.”

In a narration by Abu Dawud from Makhul, he said, “That is not for anyone after the Messenger of Allah (ﷺ).”

(1) The statement: “There is no dowry less than ten”: Thus, in Sharh al-Wiqayah, it is said: The minimum is ten dirhams, according to us. For Ash-Shafi‘i, anything valid as a price is valid as a dowry, whether ten dirhams, less, or more. In Umdat ar-Ri‘ayah, it means anything that can be a price in transactions, even a dirham or less, is valid as a dowry, so there is no minimum limit except its validity as compensation, and there is no maximum limit by consensus. In Ad-Durr al-Mukhtar: The minimum is ten dirhams, due to Al-Bayhaqi’s Hadith and others: No dowry less than ten dirhams. Narrations allowing less are interpreted as the prompt portion. In Radd al-Muhtar: Meaning, what the Hadiths apparently indicate as permissible for less than ten is all weak except the Hadith: “Seek, even if a ring of iron,” which must be interpreted as the prompt portion, as it was their custom to give part of the dowry before consummation as recommended. The rest is deferred. In Al-Bada’i‘: It is possible that Hadiths allowing less than ten were in a time when marriage without a dowry was permissible, as it is said that marriage was allowed without a dowry until the Prophet (ﷺ) prohibited shighar.

(2) The statement: “From Ali, stopped”: It appears he said it by instruction, as this is a matter not reached by independent reasoning or analogy, as stated in Umdat al-Qari.

(3) The statement: “The Messenger of Allah (ﷺ) married a woman for a chapter of the Qur’an, etc.”: Meaning, if a man marries a woman on the condition that he teaches her the Qur’an, the contract is valid, and according to us, she is entitled to the dowry of her peers. Ash-Shafi‘i said: She is entitled to the teaching of the Qur’an, as in the Hadith of Sahl ibn Sa‘d as-Sa‘idi: “Do you have anything of the Qur’an?” He said, “Yes.” He said, “I have given her to you for what you have of the Qur’an,” narrated by Abu Dawud. We say: It does not indicate that the Qur’an was made the dowry, as he did not stipulate teaching her. Rather, it means by the blessing of what you have, or because you are among the people of the Qur’an, like Abu Talhah’s marriage for his Islam, which is not a valid dowry for private parts. The marriage occurred with her dowry, and she gifted it to him due to his Islam based on her promise. Thus, Islam became a cause for her entitlement to him, like a dowry, not the dowry itself, as Islam is a religious benefit, and a religious benefit without worldly benefit is not called wealth by consensus, contradicting His saying: “And lawful to you is what is beyond that, that you seek with your wealth” [An-Nisa: 24]. This is the essence of what Al-‘Ayni and Ali al-Qari (may Allah have mercy on them) said.

In Nayl al-Awtar: Al-Tahawi, Al-Abhari, and others said this was specific to that man, as the Prophet (ﷺ) was permitted to marry a woman who gifted herself, so he could marry her to whomever he wished without a dowry. They supported this with Abu an-Nu‘man’s mursal Hadith, which says, “It shall not be a dowry for anyone after you,” and Abu Dawud’s Hadith via Makhul: “This is not for anyone after the Prophet (ﷺ).” In Umdat ar-Ri‘ayah: As for Bukhari’s Hadith and others that he said to a man, “Seek, even if a ring of iron,” and he sought but found nothing, so he said, “Do you have anything of the Qur’an?” He said, “Yes, such and such chapters,” and he said, “I have given her to you for what you have of the Qur’an.” Ash-Shafi‘i used this to argue that a dowry can be non-wealth. Our scholars responded that the “ba” here is not for exchange but for causation or justification. In Fath al-Qadir, it is said: Since Ash-Shafi‘i permitted taking a fee for teaching the Qur’an, he validated calling it a dowry. Likewise, we say: What is ruled permissible should validate calling it a dowry, but I have not seen anyone address this. In Al-Bahr: It will come in the chapter on hiring that the ruling permits hiring for teaching the Qur’an and jurisprudence, so it should be valid to call it a dowry, as what is permissible to take a fee for as a benefit can be called a dowry, as we cited from Al-Bada’i‘. In Ad-Durr al-Mukhtar: The dowry of peers is obligatory for teaching the Qur’an, due to the text on seeking with wealth, and the “ba” in “I married her to you for what you have of the Qur’an” is for causation or justification. However, in An-Nahr, it should be valid according to later scholars.

Jabir ibn Abdullah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “There is no dowry (1) less than ten [dirhams],” in a long Hadith. Narrated by Ibn Abi Hatim.

Al-Hafiz Ibn Hajar said: With this chain, it is good, as in Fath al-Qadir in the chapter on compatibility. Ad-Daraqutni and Al-Bayhaqi narrated in their Sunan from him that the Messenger of Allah (ﷺ) said, “There is no dowry less than ten dirhams.”

In another narration by them from Ali (may Allah be pleased with him), stopped (2): “The dowry shall not be less than ten dirhams.” Sa‘id ibn Mansur narrated in his Sunan from Abu an-Nu‘man al-Azdi, who said: The Messenger of Allah (ﷺ) married a woman for a chapter of the Qur’an (3), then said, “It shall not be a dowry for anyone after you.”

In a narration by Abu Dawud from Makhul, he said, “That is not for anyone after the Messenger of Allah (ﷺ).”

(1) The statement: “There is no dowry less than ten”: Thus, in Sharh al-Wiqayah, it is said: The minimum is ten dirhams, according to us. For Ash-Shafi‘i, anything valid as a price is valid as a dowry, whether ten dirhams, less, or more. In Umdat ar-Ri‘ayah, it means anything that can be a price in transactions, even a dirham or less, is valid as a dowry, so there is no minimum limit except its validity as compensation, and there is no maximum limit by consensus. In Ad-Durr al-Mukhtar: The minimum is ten dirhams, due to Al-Bayhaqi’s Hadith and others: No dowry less than ten dirhams. Narrations allowing less are interpreted as the prompt portion. In Radd al-Muhtar: Meaning, what the Hadiths apparently indicate as permissible for less than ten is all weak except the Hadith: “Seek, even if a ring of iron,” which must be interpreted as the prompt portion, as it was their custom to give part of the dowry before consummation as recommended. The rest is deferred. In Al-Bada’i‘: It is possible that Hadiths allowing less than ten were in a time when marriage without a dowry was permissible, as it is said that marriage was allowed without a dowry until the Prophet (ﷺ) prohibited shighar.

(2) The statement: “From Ali, stopped”: It appears he said it by instruction, as this is a matter not reached by independent reasoning or analogy, as stated in Umdat al-Qari.

(3) The statement: “The Messenger of Allah (ﷺ) married a woman for a chapter of the Qur’an, etc.”: Meaning, if a man marries a woman on the condition that he teaches her the Qur’an, the contract is valid, and according to us, she is entitled to the dowry of her peers. Ash-Shafi‘i said: She is entitled to the teaching of the Qur’an, as in the Hadith of Sahl ibn Sa‘d as-Sa‘idi: “Do you have anything of the Qur’an?” He said, “Yes.” He said, “I have given her to you for what you have of the Qur’an,” narrated by Abu Dawud. We say: It does not indicate that the Qur’an was made the dowry, as he did not stipulate teaching her. Rather, it means by the blessing of what you have, or because you are among the people of the Qur’an, like Abu Talhah’s marriage for his Islam, which is not a valid dowry for private parts. The marriage occurred with her dowry, and she gifted it to him due to his Islam based on her promise. Thus, Islam became a cause for her entitlement to him, like a dowry, not the dowry itself, as Islam is a religious benefit, and a religious benefit without worldly benefit is not called wealth by consensus, contradicting His saying: “And lawful to you is what is beyond that, that you seek with your wealth” [An-Nisa: 24]. This is the essence of what Al-‘Ayni and Ali al-Qari (may Allah have mercy on them) said.

In Nayl al-Awtar: Al-Tahawi, Al-Abhari, and others said this was specific to that man, as the Prophet (ﷺ) was permitted to marry a woman who gifted herself, so he could marry her to whomever he wished without a dowry. They supported this with Abu an-Nu‘man’s mursal Hadith, which says, “It shall not be a dowry for anyone after you,” and Abu Dawud’s Hadith via Makhul: “This is not for anyone after the Prophet (ﷺ).” In Umdat ar-Ri‘ayah: As for Bukhari’s Hadith and others that he said to a man, “Seek, even if a ring of iron,” and he sought but found nothing, so he said, “Do you have anything of the Qur’an?” He said, “Yes, such and such chapters,” and he said, “I have given her to you for what you have of the Qur’an.” Ash-Shafi‘i used this to argue that a dowry can be non-wealth. Our scholars responded that the “ba” here is not for exchange but for causation or justification. In Fath al-Qadir, it is said: Since Ash-Shafi‘i permitted taking a fee for teaching the Qur’an, he validated calling it a dowry. Likewise, we say: What is ruled permissible should validate calling it a dowry, but I have not seen anyone address this. In Al-Bahr: It will come in the chapter on hiring that the ruling permits hiring for teaching the Qur’an and jurisprudence, so it should be valid to call it a dowry, as what is permissible to take a fee for as a benefit can be called a dowry, as we cited from Al-Bada’i‘. In Ad-Durr al-Mukhtar: The dowry of peers is obligatory for teaching the Qur’an, due to the text on seeking with wealth, and the “ba” in “I married her to you for what you have of the Qur’an” is for causation or justification. However, in An-Nahr, it should be valid according to later scholars.

Jabir ibn Abdullah (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said, “There is no dowry (1) less than ten [dirhams],” in a long Hadith. Narrated by Ibn Abi Hatim.

Al-Hafiz Ibn Hajar said: With this chain, it is good, as in Fath al-Qadir in the chapter on compatibility. Ad-Daraqutni and Al-Bayhaqi narrated in their Sunan from him that the Messenger of Allah (ﷺ) said, “There is no dowry less than ten dirhams.”

In another narration by them from Ali (may Allah be pleased with him), stopped (2): “The dowry shall not be less than ten dirhams.” Sa‘id ibn Mansur narrated in his Sunan from Abu an-Nu‘man al-Azdi, who said: The Messenger of Allah (ﷺ) married a woman for a chapter of the Qur’an (3), then said, “It shall not be a dowry for anyone after you.”

In a narration by Abu Dawud from Makhul, he said, “That is not for anyone after the Messenger of Allah (ﷺ).”

(1) The statement: “There is no dowry less than ten”: Thus, in Sharh al-Wiqayah, it is said: The minimum is ten dirhams, according to us. For Ash-Shafi‘i, anything valid as a price is valid as a dowry, whether ten dirhams, less, or more. In Umdat ar-Ri‘ayah, it means anything that can be a price in transactions, even a dirham or less, is valid as a dowry, so there is no minimum limit except its validity as compensation, and there is no maximum limit by consensus. In Ad-Durr al-Mukhtar: The minimum is ten dirhams, due to Al-Bayhaqi’s Hadith and others: No dowry less than ten dirhams. Narrations allowing less are interpreted as the prompt portion. In Radd al-Muhtar: Meaning, what the Hadiths apparently indicate as permissible for less than ten is all weak except the Hadith: “Seek, even if a ring of iron,” which must be interpreted as the prompt portion, as it was their custom to give part of the dowry before consummation as recommended. The rest is deferred. In Al-Bada’i‘: It is possible that Hadiths allowing less than ten were in a time when marriage without a dowry was permissible, as it is said that marriage was allowed without a dowry until the Prophet (ﷺ) prohibited shighar.

(2) The statement: “From Ali, stopped”: It appears he said it by instruction, as this is a matter not reached by independent reasoning or analogy, as stated in Umdat al-Qari.

(3) The statement: “The Messenger of Allah (ﷺ) married a woman for a chapter of the Qur’an, etc.”: Meaning, if a man marries a woman on the condition that he teaches her the Qur’an, the contract is valid, and according to us, she is entitled to the dowry of her peers. Ash-Shafi‘i said: She is entitled to the teaching of the Qur’an, as in the Hadith of Sahl ibn Sa‘d as-Sa‘idi: “Do you have anything of the Qur’an?” He said, “Yes.” He said, “I have given her to you for what you have of the Qur’an,” narrated by Abu Dawud. We say: It does not indicate that the Qur’an was made the dowry, as he did not stipulate teaching her. Rather, it means by the blessing of what you have, or because you are among the people of the Qur’an, like Abu Talhah’s marriage for his Islam, which is not a valid dowry for private parts. The marriage occurred with her dowry, and she gifted it to him due to his Islam based on her promise. Thus, Islam became a cause for her entitlement to him, like a dowry, not the dowry itself, as Islam is a religious benefit, and a religious benefit without worldly benefit is not called wealth by consensus, contradicting His saying: “And lawful to you is what is beyond that, that you seek with your wealth” [An-Nisa: 24]. This is the essence of what Al-‘Ayni and Ali al-Qari (may Allah have mercy on them) said.

In Nayl al-Awtar: Al-Tahawi, Al-Abhari, and others said this was specific to that man, as the Prophet (ﷺ) was permitted to marry a woman who gifted herself, so he could marry her to whomever he wished without a dowry. They supported this with Abu an-Nu‘man’s mursal Hadith, which says, “It shall not be a dowry for anyone after you,” and Abu Dawud’s Hadith via Makhul: “This is not for anyone after the Prophet (ﷺ).” In Umdat ar-Ri‘ayah: As for Bukhari’s Hadith and others that he said to a man, “Seek, even if a ring of iron,” and he sought but found nothing, so he said, “Do you have anything of the Qur’an?” He said, “Yes, such and such chapters,” and he said, “I have given her to you for what you have of the Qur’an.” Ash-Shafi‘i used this to argue that a dowry can be non-wealth. Our scholars responded that the “ba” here is not for exchange but for causation or justification. In Fath al-Qadir, it is said: Since Ash-Shafi‘i permitted taking a fee for teaching the Qur’an, he validated calling it a dowry. Likewise, we say: What is ruled permissible should validate calling it a dowry, but I have not seen anyone address this. In Al-Bahr: It will come in the chapter on hiring that the ruling permits hiring for teaching the Qur’an and jurisprudence, so it should be valid to call it a dowry, as what is permissible to take a fee for as a benefit can be called a dowry, as we cited from Al-Bada’i‘. In Ad-Durr al-Mukhtar: The dowry of peers is obligatory for teaching the Qur’an, due to the text on seeking with wealth, and the “ba” in “I married her to you for what you have of the Qur’an” is for causation or justification. However, in An-Nahr, it should be valid according to later scholars.

The Messenger of Allah ﷺ married a woman in exchange for teaching her one chapter of the Quran. Then he said, 'Do not make this dowry for anyone after you.'

It is not right to charge a fee for teaching a chapter of the Qur'an after the prayer of the Messenger of Allah ﷺ. The dowry of the Mothers of the Believers was twelve dirhams.

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “By the One in Whose Hand is my soul, a servant does not believe until he loves for his brother what he loves for himself.” [Agreed Upon]

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “By the One in Whose Hand is my soul, a servant does not believe until he loves for his brother what he loves for himself.” [Agreed Upon]

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “By the One in Whose Hand is my soul, a servant does not believe until he loves for his brother what he loves for himself.” [Agreed Upon]

Ash-Sha‘bi narrated: Umar ibn al-Khattab (may Allah be pleased with him) gave a sermon, praised Allah and extolled Him, and said, “Do not exaggerate in women’s dowries. If it reaches me that anyone has given more than what the Messenger of Allah (ﷺ) gave or was given to him, I will place the excess in the public treasury.” Then he descended, and a Qurayshi woman confronted him, saying, “O Commander of the Faithful, is the Book of Allah more worthy of being followed, or your words?” He said, “The Book of Allah, so what is it?” She said, “You just forbade people from exaggerating in women’s dowries, but Allah, the Exalted, says in His Book: ‘And if you have given one of them a qintar, do not take anything from it’ [An-Nisa: 20].” Umar said, “Everyone is more knowledgeable than Umar,” twice or thrice, then returned to the pulpit and said to the people, “I forbade you from exaggerating in women’s dowries, but let a man do with his wealth as he pleases.” Narrated by Al-Bayhaqi in his Sunan and Sa‘id ibn Mansur.

Alqamah narrated from Ibn Mas‘ud (may Allah be pleased with him) that he was asked about a man who married a woman without specifying a dowry and died before consummating the marriage. Ibn Mas‘ud said (1), “She is entitled to the dowry of her peers, neither deficient nor excessive, and she must observe the waiting period, and she has inheritance.” Ma‘qil ibn Sinan al-Ashja‘i stood and said, “The Messenger of Allah (ﷺ) ruled in the case of Birwa‘ bint Washiq, a woman from us, as you have ruled.” Ibn Mas‘ud was pleased with it. Narrated by Tirmidhi, Abu Dawud, An-Nasa’i, and Ad-Darimi. Tirmidhi authenticated it and deemed it good.

(1) The statement: “Ibn Mas‘ud said, ‘She is entitled to the dowry of her peers, etc.’”: The detail is that if a man marries an adult woman with her consent without a dowry, the marriage is valid, and she can demand a dowry. If he consummates before specifying, she is entitled to the dowry of her peers. If he divorces her before specifying and consummation, she is entitled to a compensatory gift. If one of them dies before consummation and specification, scholars differed on whether she is entitled to a dowry. Some, including Ali, said she has no dowry, as if divorced before consummation and specification. Others said she is entitled to a dowry, as death is like consummation in confirming a specified dowry, so it confirms the dowry of peers if none was specified in the contract. This is Ibn Mas‘ud’s view. Ash-Shafi‘i has two opinions aligning with both, and Abu Hanifah and Ahmad’s school aligns with Ibn Mas‘ud. It is narrated that Ash-Shafi‘i retracted his first opinion in Egypt and adopted the Hadith of Birwa‘ bint Washiq. This is the essence of At-Ta‘liq al-Mumajjad, Al-Marqah, and Tansiq an-Nizam.

(2) The statement: “And she must observe the waiting period, and she has inheritance”: Meaning the waiting period for death. In Tansiq an-Nizam, it is said: As for her having inheritance, it is agreed upon, as stated in At-Ta‘liq al-Mumajjad.