Bukhari

Hadith Commentary:
The correspondence between the chapter and the hadith is evident.

Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“I have no need for marriage, but you may entrust your matter to me.”
She said, “Alright.”
Then he looked towards the people and called a man and said:
“I wish to marry you to her; are you pleased?” He replied:
“What you have chosen is pleasing to me.”
After that, the Prophet (sallallahu alayhi wa sallam) performed their marriage.
(Fath al-Bari: 9/259)

(2)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) performed her marriage merely on the basis of teaching the Qur’an, without any financial bridal gift (mahr).
Imam Bukhari (rahimahullah) has established from this that it is not necessary for the bridal gift (mahr) in marriage to be financial; rather, whatever the two parties agree upon can be considered the mahr. Accordingly, in one hadith, it is mentioned that Abu Talhah (radi Allahu anhu) sent a marriage proposal to Umm Sulaym (radi Allahu anha), and she replied: “A proposal from someone like you cannot be rejected, but you are a disbeliever and I am a Muslim. In such circumstances, marriage between us is not lawful. However, if you accept Islam, your acceptance of Islam itself will be my bridal gift (mahr), and I will not demand anything else from you.” So he accepted Islam, and his embracing Islam was considered her bridal gift (mahr).
(Sunan al-Nasa’i, Kitab al-Nikah, Hadith: 3343)
Imam al-Nasa’i has titled this hadith with the words (Bab al-Tazawwuj ‘ala Suwar min al-Qur’an)
“Marriage in exchange for embracing Islam.”
And regarding the hadith narrated from Sahl ibn Sa’d (radi Allahu anhu), he has established this chapter:
(al-Tazawwuj ‘ala al-Islam)
“Marriage in exchange for teaching a surah.”
It is thus understood that a financial bridal gift (mahr) is not necessary for marriage.
And Allah knows best.

Hadith Commentary:
(1)
Ibn Battal has stated that there is consensus among all scholars that whoever has no guardian (wali), the ruler of the time is his/her guardian. Furthermore, when a girl finds an equal match (kufu’) and her guardian does not arrange her marriage, then the ruler of the time becomes her guardian; thus, he will arrange her marriage.
(‘Umdat al-Qari: 14/88)
It is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said:
“Any woman who marries without the permission of her guardian, her marriage is invalid, and the ruler of the time is the guardian of any woman who has no guardian.”
(Jami‘ al-Tirmidhi, Kitab al-Nikah, Hadith: 1101)
Hafiz Ibn Hajar rahimahullah has presented, with reference to Tabarani, a narration from Ibn Abbas radi Allahu anhuma whose wording is as follows:
“There is no marriage except with a well-wishing guardian or the ruler of the time.”
(al-Mu‘jam al-Awsat by Tabarani: 1/318, no. 525, and Irwa’ al-Ghalil: 6/239)
(2)
According to our inclination, if a woman cannot reach the ruler of the time, then the honorable men of the village should act as a council (panchayat) and act as her guardians and arrange her marriage.
And Allah knows best. The Messenger of Allah sallallahu alayhi wa sallam was also the ruler of the time in his era, so he arranged the marriage of that woman to a poor and needy man.
The ahadith in which the guardianship of the ruler of the time is explicitly mentioned were not according to the conditions of Imam Bukhari rahimahullah, therefore, the intended point has been established from this hadith.
(Fath al-Bari: 9/239)

Hadith Commentary:
Remind her of the chapters (surahs) of the Qur'an that you have memorized.
This is your dowry (mahr).
The Hanafis have stated that reminding (teaching) Qur'anic chapters cannot be considered as a dowry (mahr), but this statement is entirely contrary to this hadith.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has also established from this hadith the permissibility for a woman to present herself to a righteous man for marriage, when she desires his virtue and piety. There is nothing shameful in this matter.

(2)
To do so for worldly motives is immodest and shameless. Although for a woman to offer herself as a gift (i.e., without dowry) was a particularity (khasais) of the Messenger of Allah sallallahu alayhi wa sallam, the last part of this hadith shows that any righteous man may marry her. In any case, doing so is permissible and there is no harm in it. If the righteous man is interested in marriage, he should marry her. If he has no desire for marriage, he should remain silent. He should not discourage the woman by giving a direct negative response. (Fath al-Bari)

Hadith Commentary: Imam Bukhari rahimahullah derived the permissibility of agency (wakalah) from the statement of the woman: “I have gifted myself to you.”
Dawudi said that agency (wakalah) is not mentioned in the hadith.
And the Messenger of Allah sallallahu alayhi wa sallam is the guardian (wali) of every believing man and woman, according to the verse: “The Prophet is closer to the believers...” (), and due to this guardianship (wilayah), he performed the marriage of this woman.
This hadith also proves that teaching the Qur’an can be included as a dowry (mahr),
if a person has nothing else to present as dowry.
Prophet Musa alayhis salam offered himself as a servant for ten years as the dowry for the daughter of Prophet Shu’ayb alayhis salam,
as is mentioned in the Noble Qur’an.

Hadith Commentary:
(1)
This woman submitted to the Messenger of Allah (sallallahu alayhi wa sallam):
I have gifted myself to you, meaning she appointed you as her agent so that you may marry her to yourself or to whomever you deem appropriate.
This is also the subject of the chapter.
To gift oneself means that there will be no demand for a bridal gift (mahr) or anything else from my side, and I give myself to you in marriage. However, the Messenger of Allah (sallallahu alayhi wa sallam) did not encourage this practice as a rule; rather, in another narration, it is mentioned that he remained silent for a while, thinking.
Upon seeing this hesitation, a man said:
O Messenger of Allah! Marry her to me.
(Sahih al-Bukhari, Book of Marriage, Hadith: 5135, 5126)
(2)
It should be clear that for a woman to gift herself to someone is a particularity (khasiyyah) of the Messenger of Allah (sallallahu alayhi wa sallam); it is not permissible for any other member of the Ummah for a woman to gift herself in this manner. Furthermore, it is also established that teaching the Qur’an can be stipulated as a bridal gift (mahr).
And Allah knows best.

Hadith Commentary:
Even in a state of extreme poverty, this hadith today demonstrates the ease of the religion.
But it is greatly regrettable that the self-imposed restrictions of the jurists (fuqaha) have made the religion extremely difficult, even to the point of being impracticable. From this, the virtue of memorizing the Noble Qur’an also emerges. Blessed are those Muslims who have the entire Noble Qur’an memorized by heart. May Allah the Exalted also grant them the good fortune to act upon it.
Ameen.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established from this hadith the legitimacy (mashru‘iyyah) and desirability (istihbab) of memorizing the Qur’an, as is narrated from Abu Umamah radi Allahu anhu: “Recite the Qur’an, and do not let these suspended copies (mushafs) make you fall into pride and arrogance. Indeed, Allah will not punish that heart which has preserved the Noble Qur’an within itself.” (Sunan al-Darimi, Fada’il al-Qur’an, Hadith: 3185 and Fath al-Bari: 9/99)

➋
From this hadith, it is understood that in a state of poverty and destitution, teaching the Qur’an can be stipulated as a dowry (mahr). However, it is unfortunate that the self-imposed restrictions of the jurists (fuqaha) have made the religion exceedingly difficult. The matter of my own marriage was also somewhat similar: my wife had memorized eighteen parts (ajza’) and twelve parts were set as her dowry (mahr) on the condition that I would help her memorize them. And to Allah belongs all praise, abundant praise. Blessed are those men and women who have preserved the entire Qur’an in their hearts. May Allah grant them also the good fortune to act upon it. Ameen.

Hadith Commentary:
Remind him of these surahs.

Explanation:
This man, after seeing this woman and liking her, expressed his desire for marriage. This is the point of correspondence between the chapter and the hadith.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has derived many rulings from this hadith.
The relevance of this hadith to the chapter heading is as follows: when this woman offered herself to the Messenger of Allah sallallahu alayhi wa sallam, he looked at her and raised his blessed gaze towards her.
From this, it is understood that in case of necessity, it is permissible to look at a non-mahram woman, but without any valid reason, it is strictly prohibited to look at a non-mahram woman.

(2)
The relevance to the chapter heading can also be established from another angle: the mentioned man looked at the woman and, after liking her, expressed his desire to marry her.

(3)
Hafiz Ibn Hajar rahimahullah has written that some scholars do not permit a man to look at his fiancée before marriage because she is a non-mahram, and it is not permissible to look at a non-mahram. However, the aforementioned ahadith refute this position.
(Fath al-Bari: 9/228)

Hadith Commentary:
In these circumstances, the Messenger of Allah (sallallahu alayhi wa sallam), seeing both the man's need and his extreme poverty, ultimately made as dowry (mahr) the teaching of the chapters (surahs) of the Noble Qur'an that he had memorized to the woman.
What else could have been done in such circumstances?
Even now, in such situations, this is the ruling. The Messenger of Allah (sallallahu alayhi wa sallam) mentioned a ring of iron to this man, and for this reason, this hadith has been included in this chapter.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith the permissibility of using an iron ring, as the Messenger of Allah sallallahu alayhi wa sallam instructed that destitute man to search for an iron ring. The narrations that contain prohibition regarding iron rings are, according to Imam Bukhari rahimahullah, not authentic. For instance, a man came into the presence of the Messenger of Allah sallallahu alayhi wa sallam wearing a brass ring. The Messenger of Allah sallallahu alayhi wa sallam said:
“I sense the odor of an idol from you.”
He threw away that ring.
He then came again into the presence of the Prophet, this time wearing an iron ring.
The Messenger of Allah sallallahu alayhi wa sallam said:
“I see on you the adornment of the people of Hellfire.”
He threw it away and said:
“O Messenger of Allah! With what should I wear a ring?” So he (the Prophet) said:
“A silver ring, but less than one mithqal.” (Sunan Abi Dawud, al-Khatam, Hadith: 4223)
One mithqal is 4.25 grams.
(2)
Hafiz Ibn Hajar rahimahullah has critiqued this hadith and written that if it is authentic, then what is meant is a ring made of pure iron.
Wallahu a‘lam (Fath al-Bari: 10/397)
(3)
According to our inclination, wearing an iron ring is permissible because the Messenger of Allah sallallahu alayhi wa sallam instructed that destitute and poor man to search for an iron ring. If wearing it were not permissible, he would certainly not have instructed him to search for it.
To interpret this as meaning that the search for the ring was for the purpose of benefiting from it and not for wearing it, such an interpretation is questionable.
Wallahu a‘lam

Benefits and Issues:
This hadith is mentioned briefly in [كتاب النكاح:5150] and, besides Sahih Bukhari, is also found in the following books:
[موطا امام مالك:526/2، ح:1141]
[مسند الحميدي:928]
[مسنداحمد:334، 330/5، 336]
[صحيح مسلم:1425 يا 3487، 3488]
[سنن دارمي:2207]
[سنن ابوداود:2111]
[سنن ابن ماجه:1889]
[سنن الترمذي:114، وقال : هذا حديث حسن صحيح وقد ذهب الشافعي إليٰ هذا الحديث]
[سنن النسائي:54/6، 91، 113، 123]
[منتقيٰ ابن الجارود:716]
[مسند ابي يعليٰ:7522، 7539]
[شرح معاني الآثار للطحاوي:17/3]
[سنن الدار قطني:248/3، 249]
[مصنف ابن ابي شيبه:187/4]
[مسند ابي عوانه:6860، 6866]
[مستدرك للحاكم:178/2]
[كتاب الام للشافعي:59/5، 160]

Even a ring of iron is considered wealth, even though it is very little, but the Qur’an has not stipulated the condition of having much wealth for marriage. The meaning of «ان تبتغوا باموالكم» is that you should marry through your wealth and not commit fornication through your wealth. See: [تفسير قرطبي،طبعه جديده، ج:ا، ص:849]
That is, in this verse, spending wealth on marriage is commanded in contrast to fornication, but it is not a condition that there must necessarily be much wealth for marriage. Therefore, presenting this verse against the aforementioned hadith is the work of those who do not accept hadith as evidence and make their self-invented interpretation of the Qur’an their proof.

A brief introduction to the famous trustworthy Tabi‘i, Abu Hazim Salamah bin Dinar al-Madani rahimahullah, is as follows:
➊ Imam Ahmad ibn Hanbal said: «ثقه». [الجرح و التعدیل لابن ابی حاتم:159/4، وسندہ صحیح]
➋ Abu Hatim al-Razi said: «ثقه». [ایضاً]
➌ Imam Yahya ibn Ma‘in said: «مشهور مدني ثقه». [التاريخ الكبير لابن ابي خيثمه،ص:411، وسنده صحيح]
➍ Ahmad ibn Abdullah al-‘Ijli said: «مدني تابعي ثقه رجل صالح». [تاریخ العجلی:641]
➎ Ibn Hibban mentioned him in Kitab al-Thiqat and said: “He was among the devout ascetics of Madinah, from the judges (or preachers). Sulayman ibn Abd al-Malik (the Umayyad caliph) sent (Imam) al-Zuhri to summon him. Al-Zuhri said: Accept the invitation of the Amir. He (Abu Hazim) replied: I have no need to go to them; if they have any need, they should come to me.” [ج:4، ص:316]
➏ Sufyan al-Thawri said: «رحم الله أبا حازم» May Allah have mercy on Abu Hazim. [كتاب العلل و معرفته الرجال للام احمد:373/2،فقره:2659، و سنده صحيح]
➐ Ibn Sa‘d said: «وكان عابدا زاهدا» “And he was a devout ascetic.” [تاريخ دمشق لابن عساكر:15/24، وسنده حسن]
➑ Bukhari, Muslim, Tirmidhi, and Ibn al-Jarud and others have declared the hadith of Abu Hazim to be authentic and have considered him trustworthy and truthful. No hadith scholar has criticized Abu Hazim rahimahullah, except that the objector (the deniers of hadith in their book) is exposing his inner filth by abusing him.

Hadith Commentary:
Your dowry is that you teach her those surahs which you have memorized.

In the narration of al-Nasa’i and Abu Dawud, Surah al-Baqarah and the adjacent surah, Aal Imran, are mentioned.

In the narration of al-Daraqutni, Surah al-Baqarah and several surahs from al-Mufassal are mentioned.

In one narration, it is stated from Hazrat Abu Umamah that the Prophet (sallallahu alayhi wa sallam) married an Ansari (woman) to a man on the basis of seven surahs.

In another narration, it is stated: If he teaches her twenty verses, she is your wife.

From this hadith, it is derived that taking a wage for teaching the Qur’an is permissible, and the Hanafis, contrary to these authentic ahadith, have ruled that teaching the Qur’an cannot be a dowry, and they say: ﴿أن تَبتَغُو ا بِأموالِکُم﴾ (“that you seek [wives] with your wealth” ). We say that the Prophet (sallallahu alayhi wa sallam) also considered teaching the Qur’an as wealth, and you do not know the Qur’an better than the Prophet (sallallahu alayhi wa sallam).

And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith that if someone is temporarily poor or destitute, this poverty should not be an obstacle to marriage. The Messenger of Allah sallallahu alayhi wa sallam married off a poor and destitute man, as mentioned in the hadith, in exchange for a few surahs of the Qur’an. If poverty and destitution were an obstacle, the Messenger of Allah sallallahu alayhi wa sallam would not have performed his marriage.

(2)
A poor person can get married. After marriage, Allah Ta’ala has promised to remove his poverty, but the meaning of this promise is not that whoever is needy and gets married will become wealthy and affluent after marriage. Rather, it often happens that after marriage, due to a sense of responsibility, a person begins to work diligently in a way he did not before. Sometimes the wife becomes supportive in his earning a livelihood, sometimes the wife’s family helps him in this regard, and sometimes avenues of earning and income open up for the man that he could not have imagined before.

In any case, poverty and destitution should not be considered an obstacle to marriage, and one should have conviction that the constriction or expansion of provision does not depend on getting married or remaining single. Therefore, one should not avoid marriage on this basis.

Hafiz Ibn Hajar rahimahullah writes: Temporary poverty should not become an obstacle to marriage; it is possible that Allah Ta’ala will open the doors of provision for him after marriage. (Fath al-Bari: 9/164)

Hadith Commentary:
This was said by you to the man who had proposed marriage to a woman but had nothing to offer as a dowry (mahr).
The Qur'an has referred to it with the word "thing" (shayy).

Hadith Commentary:
1.
Imam Bukhari rahimahullah has presented two verses and one hadith as evidence for his claim.
In the first noble verse, Allah Almighty Himself has referred to His own noble essence as a "thing" (shayy).
By this is meant to affirm His existence and to negate non-existence.
In the same way, every attribute of Allah Almighty can be called a "thing" (shayy) because it exists.
According to the second noble verse, every "thing" (shayy) except the essence of Allah Almighty is to perish. According to the rules of Arabic grammar, this is an example of an attached exception (mustathna muttasil), therefore the noble essence of Allah Almighty is included among "things" (ashya), and then is excluded through the particle of exception.
According to the hadith, the Messenger of Allah sallallahu alayhi wa sallam referred to the Noble Qur’an as a "thing" (shayy).
And the Noble Qur’an is one of the attributes of Allah Almighty’s essence; from this it is understood that Allah Almighty can be described as a "thing" (shayy).
2.
The commentator of Sahih Bukhari, Ibn Battal, states that the purpose of the aforementioned verses and traditions is to refute the person who does not consider it permissible to apply the term "thing" (shayy) to the essence of Allah, as is the view of Abdullah al-Nash’i. Similarly, it is also intended to refute the one who calls the non-existent a "thing" (shayy), because by the word "thing" (shayy) is meant something that exists, and by "non-thing" (la shayy) is meant the negation of existence. Yes, if one wishes to censure, then an existent can be called a "non-thing" (la shayy).
(Fath al-Bari: 13/496)
The aforementioned hadith has been narrated with extreme brevity.
Imam Bukhari rahimahullah has only mentioned that portion which he intended to present as evidence.
Other discussions related to this hadith pertain to the Book of Marriage (Kitab al-Nikah).

Fiqh al-Hadith:
What did Imam Bukhari rahimahullah intend to establish from this hadith? Regarding this:

➊ Hafiz Ibn Kathir rahimahullah writes:
«وهذا الحديث متفق على إخراجه من طرق عديدة، والغرض منه أن الذى قصده البخاري أن هذا الرجل تعلم الذى تعلمه من القرآن، وأمره النبى صلى الله عليه وسلم أن يعلمه تلك المرأة، ويكون ذلك صداقا لها على ذلك، وهذا فيه نزاع بين العلماء، وهل يجوز أن يجعل مثل هذا صداقا ؟ أو هل يجوز أخذ الأجرة على تعليم القرآن ؟ وهل هذا كان خاصا بذلك الرجل ؟ وما معنى قوله عليه الصلاة والسلام : زوجتكها بما معك من القرآن ؟ أبسبب ما معك من القرآن ؟ كما قاله أحمد بن حنبل : نكرمك بذلك . أو بعوض ما معك، وهذا أقوى، لقوله فى صحيح مسلم : فعلمها وهذا هو الذى أراده البخاري هاهنا .»
“This hadith is present in Sahih Bukhari and Muslim through several chains. Imam Bukhari rahimahullah’s objective was that this Companion had memorized some surahs of the Noble Qur’an, and the Prophet sallallahu alayhi wa sallam instructed him to teach these surahs to that woman. These very surahs became his dowry (mahr) in this marriage. There is a difference of opinion among the scholars regarding whether something like this can be made the right of dowry (mahr), or whether it is permissible to take a wage for teaching the Noble Qur’an, or whether this matter was specific to this Companion. Furthermore, what is the meaning of the statement of the Prophet sallallahu alayhi wa sallam that ‘I have married you to her because of what you have memorized of the Qur’an’? Does it mean that this marriage took place due to the Qur’an, as Imam Ahmad ibn Hanbal rahimahullah says, that we honor you because of this Qur’an? Or does it mean as compensation for the Qur’an? The meaning of compensation is stronger, because in Sahih Muslim the Prophet sallallahu alayhi wa sallam said: ‘Teach these surahs to your wife’ (if it were a matter of honor, then the command to teach would have no meaning. From this command, it is known that this was as a right of dowry). Here, this is what Imam Bukhari rahimahullah intended.” [تفسير القرآن العظيم : 68/1، دار طيبة للنشر والتوزيع، 1999ء]

➋ Regarding Imam of Madinah, Malik ibn Anas rahimahullah:
«في الذى امره النبى صلى الله عليه وسلم ان ينكح بما معه من القرآن، ان ذلك فى اجرته على تعليمها ما معه .»
“About that Companion whom the Prophet sallallahu alayhi wa sallam instructed to marry in exchange for what he had memorized of the Qur’an, the aforementioned Imam rahimahullah said that this teaching of the Qur’an (for dowry) was as a wage.” [التمهيد لما فى المؤطّأ من المعاني والأ سانيد لابن عبدالبرّ : 120/21، وزارة عموم الأوقاف والشؤون الإسلامية، المغرب، 1387ه، وسنده حسن]

➌ Imam Bayhaqi rahimahullah writes regarding Imam Shafi’i rahimahullah:
«واحتج الشافعي رحمه الله فى جواز اخذ الاجره اخذ الاجرة على تعليم الخير بحديث التزويج على تعليم القرآن .»
“Imam Shafi’i rahimahullah deduced from this hadith the permissibility of taking a wage for religious instruction, in which marriage on the basis of teaching the Noble Qur’an is mentioned.” [مختصر خلافيات للبيهقي لأبي العباس الشافعي : 172/4، مكتبة الرشد، الرياض، 1997ء]

➍ Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi rahimahullah himself says:
«وحديث المزوجة على تعليم القرآن، دليل فيه.»
“The hadith regarding marriage in exchange for teaching the Noble Qur’an is evidence for the permissibility of taking a wage for religious matters.” [السنن الكبريٰ :205/6، دارالكتب العلمية،بيروت، 2003ء]

Hadith Commentary:
The intent of the Prophet sallallahu alayhi wa sallam was that you should teach these surahs to this woman; this itself will be the dowry (mahr).
A further explanation of this hadith will come in the Book of Marriage (Kitab al-Nikah), and the relevance to the chapter is derived in this way: the Prophet sallallahu alayhi wa sallam demonstrated the greatness of the Qur’an by showing that it can serve as a substitute for wealth and property in this world, and as for its greatness in the Hereafter, that is evident.
(Wahidi)

Hadith Commentary:
➊
The meaning of the Messenger of Allah sallallahu alayhi wa sallam was that you should teach the memorized surahs to this woman. That will be your dowry (mahr).

➋
The relevance of this hadith to the chapter is that the Qur’an, even in this world, serves as a substitute for wealth and property and is an excellent means of attaining one’s objective. Its greatness in the Hereafter is evident; there is no doubt about that.

➌
This hadith also shows that whatever both parties—that is, the wife and husband—mutually agree upon can be the dowry (mahr), no matter how insignificant it may be, because the Messenger of Allah sallallahu alayhi wa sallam said: “Go and bring something, even if it is an iron ring.” And Allah knows best.
(Fath al-Bari: 9/97)

Hadith Commentary:
From this, it is clearly evident that marriage (nikah) can be contracted even with a nominal amount as mahr (dower), to the extent of even a ring made of iron, provided the groom is completely destitute.
In short, the Shari‘ah has made the matter of marriage very easy.

Hadith Commentary:
(1)
Contracting marriage in exchange for an iron ring is established by the explicit text of the hadith. Other items and belongings can be analogically compared to this. In short, the matter of marriage is extremely easy; we have unnecessarily made it difficult.
(2)
The intent of Imam Bukhari rahimahullah is that it is not necessary for the dower (mahr) to be in cash; any item, even if it is insignificant, can be fixed as the dower, provided that both parties are pleased and satisfied with it.
And Allah knows best.

Hadith Commentary:
The relevance of this hadith to the chapter is as follows: If the Prophet sallallahu alayhi wa sallam had liked her, he would have married her himself.
He was the guardian (wali) of this woman and of all Muslims. Some have said that the relevance is that when this man proposed, the Prophet sallallahu alayhi wa sallam, who was the guardian (wali) of all Muslims, performed her marriage to him.

Hadith Commentary:
(1)
Allamah ‘Ayni rahimahullah states:
The Messenger of Allah sallallahu alayhi wa sallam is the guardian (wali) of every person who has no guardian, therefore when he performed the marriage (nikah) of that poor man to the woman, he did so in the capacity of being the wali.
(‘Umdat al-Qari: 85/14)
However, there is much remoteness in this correspondence, because the chapter heading is about a wali marrying himself (i.e., contracting marriage for himself), whereas in this hadith, the one to whom the woman was married was someone other than the wali. Nevertheless, Hafiz Ibn Hajar rahimahullah states:
When the Messenger of Allah sallallahu alayhi wa sallam turned away from the woman who presented herself, if he had married her, he would have been his own wali, or if he had ordered someone else to contract the marriage, then from this generality the chapter heading is established.
But the correct answer is that this was among the special characteristics (khususiyaat) of the Messenger of Allah sallallahu alayhi wa sallam: that he could contract marriage for himself, or marry without a wali, or without witnesses, or with the word “gift” (hibah), and no objection would be raised against him.
(Fath al-Bari: 238/9)
And Allah knows best. (2)
According to our inclination, the position of Imam Bukhari rahimahullah is established in this way: that if the Messenger of Allah sallallahu alayhi wa sallam had liked that woman, he would have married her himself.
And Allah knows best.

Hadith Commentary:
In this incident, the Prophet sallallahu alayhi wa sallam acted as a guardian (wali).
This man requested you to marry him to this woman, and you performed the marriage.
Thus, there is conformity between the chapter heading and the hadith.

The astonishing audacity of Mirza Hairat Sahib, may Allah have mercy on him! Mirza Hairat Sahib, may Allah have mercy on him, also published an Urdu translation of Sahih Bukhari, but in certain places he displayed astonishing audacity. For example, observe his audacity under this hadith, where he writes:
“Bukhari understood from this hadith that the teaching of the Qur’an by the Prophet sallallahu alayhi wa sallam was considered the dowry (mahr), whereas this does not necessarily follow. Rather, a deferred dowry (mahr mu’ajjal) must have been stipulated, and this means that due to the honor of having memorized the Qur’an, we married her to you. Bukhari, taking the meaning of ‘ba’ as compensation, established a legal ruling, whereas ‘ba’ here is causative (musabbibah).” (Sahih Bukhari, Volume: Three / p. 22)

The way Mirza Sahib, may Allah have mercy on him, has referred to the Commander of the Faithful in Hadith (Amir al-Mu’minin fi’l-Hadith) with such carelessness is his astonishing audacity. Then, with even more audacity, he presents a very crude depiction of the Prophet’s sallallahu alayhi wa sallam conducting of this marriage. The clear words are: (fa-qad malaktukaha bima ma‘aka min al-Qur’an) — “I have made you the owner of this woman in exchange for what you have memorized of the Qur’an.”

This happened when the questioner did not even have an iron ring or band in his house. Yet, observe Mirza Sahib’s audacity that he writes: “Rather, a deferred dowry must have been stipulated.” If this had been the case, the Prophet sallallahu alayhi wa sallam would certainly have mentioned it in detail, but it is clear that Mirza Sahib has merely made a conjectural fabrication against the Prophet sallallahu alayhi wa sallam, on the basis of which he is attacking the jurisprudential understanding of Imam Bukhari rahimahullah regarding hadith, and seeks to prove Imam Bukhari’s understanding of hadith as insignificant compared to his own.

May Allah forgive Mirza Sahib for this audacity.
In reality, the disease of blind imitation (taqlid) is so severe that a person becomes completely blind and deaf to the truth and is distanced from reality. The legal ruling that Imam Bukhari rahimahullah established in the chapter heading is, under such circumstances, certainly established from the statement of the Messenger of Allah sallallahu alayhi wa sallam.
And there is no doubt in this, despite the noses of the rigid blind followers, may Allah have mercy on them all.

Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) looked at this woman from head to toe in a single glance.
From this, it is understood that you had a need (for marriage), but in this hadith it is stated that you said:
“I have no need.”
(Sahih al-Bukhari, Kitab al-Nikah, Hadith: 5126)
Perhaps the Messenger of Allah (sallallahu alayhi wa sallam) did not look at her for the purpose of marriage.
Since you are the father of the entire ummah and your wives are the mothers of the ummah, therefore it was permissible for you to look.
It is also possible that you looked at her due to some other benefit or consideration.
(2)
Imam al-Bukhari (rahimahullah) has established from this that a man’s request to the guardian is itself tantamount to acceptance, and after that, there is no need for an explicit statement of acceptance.
It is also possible that the Messenger of Allah (sallallahu alayhi wa sallam) was the guardian of both the man and the woman, and you yourself were responsible for both the proposal and acceptance; therefore, the expression of acceptance was not mentioned.
And Allah knows best.

It is understood that a marriage (nikah) is contracted through words that indicate offer (ijab) and acceptance (qubul). He said: “Marry her to me.” You (sallallahu alayhi wa sallam) said: “I have married her to you.” This is offer and acceptance. The offer (ijab) can be made by either the husband or the wife, and likewise the acceptance (qubul) as well. One party makes the offer, the other accepts. It is appropriate that this offer and acceptance be carried out openly in the presence of witnesses. (For further details, see Hadith: 3202)

This hadith has appeared several times before. The purpose here is that this woman used the word "hiba" (gift), and a hiba is without compensation; therefore, this offer would also be without a dowry (mahr). Some imams have considered an offer without a dowry to be permissible specifically for the Messenger of Allah (sallallahu alayhi wa sallam), but what appears to be correct is that, in reality, this was an offer of marriage (nikah) itself, and marriage takes place only with a dowry (mahr), as you (sallallahu alayhi wa sallam) later conducted her marriage to another companion with a dowry. And Allah knows best.

For details, see Hadith: 3202 and 3282.

(1) This woman too was perhaps without support and had no guardians. That is why the Prophet acted as her guardian (wali) in his capacity as ruler and performed her marriage. From this narration, it is understood that if a person does not possess any money or anything for the dowry (mahr), then marriage can also be contracted in exchange for teaching. Furthermore, this narration also shows that there is no fixed limit for the dowry (mahr). That is why the Prophet said: "Even if it is only an iron ring, bring it." Those scholars who have considered there to be a fixed limit for the dowry interpret this by saying that the actual dowry was something else. But it is astonishing that there is no mention of that dowry anywhere. Therefore, this interpretation is weak, neither for a minimum nor a maximum. However, the mutual consent of both parties is a condition.

(2) Hibah fi al-nikah, that is, a woman presenting herself for marriage, was something specific to the Prophet Muhammad (sallallahu alayhi wa sallam). Such a matter cannot occur with anyone else.

(3) It is permissible to swear an oath for emphasis, even if it is not demanded.

(4) The dowry (mahr) is necessary in marriage.

(5) A deferred dowry (mahr mu’ajjal) is permissible.

(6) Compatibility (kafa’ah) is in freedom and religiosity, not in lineage or wealth.

(7) A man can propose marriage himself.

Benefits and Issues:
➊ There is no minimum amount prescribed for the bridal due (mahr). Even the smallest of usable items can be fixed as mahr, provided the woman is agreeable.

➋ Any non-material benefit can also be considered as mahr, such as when Prophet Musa (alayhis salam) served his father-in-law for ten years and tended his sheep. (, )

➌ Some scholars have translated the last sentence of the hadith as follows:
“I have married her to you because of the Qur’an you have memorized.”
The meaning is that later, when possible, the equivalent mahr should be paid.
They say:
It is necessary for mahr to be a material thing, but their stance is not correct because this incident is narrated in Sahih Muslim with these words:
(اِنْطَلِقْ فَقَدْ زَوَّجْتُكَهِا فَعَلِّمْهَا مِنَ الْقُرْآنِ)
“Go, I have married her to you, so teach her from the Qur’an.”
(Sahih Muslim, Book of Marriage, Chapter: The Bridal Due and the Permissibility of It Being Teaching the Qur’an..., Hadith: 1425)

➍ From this, it is understood that teaching the Qur’an itself was her bridal due (mahr).

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 5135، و الترمذي 1114، من حديث مالك به و رواه مسلم 1424، من حديث ابي حازم به]

Jurisprudential Explanation (Tafaqquh):
➊ This hadith is an explanation of the verse from the Noble Qur’an, Surah al-Ahzab, verse 50.
➋ If both parties are agreeable, it is not necessary for the dowry (mahr) to be wealth or property; rather, marriage can also take place in exchange for teaching the Qur’an, and in this case, that teaching itself is the dowry (mahr).
➌ When marriage is permissible in exchange for teaching the Qur’an, it is established that taking a wage for teaching the Qur’an is also permissible. In this regard, a fatwa of the undersigned was published in the monthly al-Hadith Hazro [عدد 18 ص 12، 13،], which is presented here:
The Messenger of Allah sallallahu alayhi wa sallam said: «إن أحق ما أخذتم عليه أجرًا كتاب الله» “Among the things for which you take a wage, the most deserving is the Book of Allah.” [صحيح بخاري : 5737] Imam al-Bukhari rahimahullah also included this hadith in [كتاب الإجاره، باب ما يعطي فى الرقية على أحياء العرب بفاتحة الكتاب، قبل ح2276]. In his commentary on this hadith, Hafiz Ibn Hajar rahimahullah writes: «واستدل به للجمهور فى جواز أخذ الأجرة على تعليم القرآن» And from this, the majority have taken evidence that it is permissible to take a wage for teaching the Qur’an. [فتح الباري ج4 ص453]
Now, a few reports (athar) are presented:
① Hakam ibn ‘Utaybah (a minor Tabi‘i) rahimahullah said: «ما سمعت فقیھا یکرھہ» I have not heard any jurist (faqih) declare it (the wage of a teacher) to be disliked (karahah tahrimiyyah). [مسند على بن الجعد : 1105، وسنده صحيح]
② Mu‘awiyah ibn Qurrah (Tabi‘i) rahimahullah said: «اني لارجو ان يكون له فى ذالك خير» I hope that there will be reward in it for him. [مسند على بن الجعد : 1104، و سنده صحيح]
③ Abu Qilabah (Tabi‘i) rahimahullah did not see any harm in the wage (salary) of a teacher. [ديكهئے مصنف ابن ابي شيبه ج6 ص220 ح20824 وسنده صحيح]
④ Tawus (Tabi‘i) rahimahullah also considered it permissible. [ابن ابي شيبه ايضاً، ح : 20825 وسنده صحيح]
⑤ The permissibility is also established from the statement of Muhammad ibn Sirin (Tabi‘i) rahimahullah. [مصنف ابن ابي شيبه 6/223 ح20835 وسنده صحيح]
⑥ Ibrahim al-Nakha‘i (a minor Tabi‘i) rahimahullah used to say: «كانوا يكرهون أجر المعلم» They (the earlier people, the righteous predecessors) considered the wage of a teacher to be disliked (karahah tanzihiyyah). [مسند على بن الجعد : 1106، وسنده قوي]
While making a correction to this, Imam Shu‘bah ibn al-Hajjaj rahimahullah, quoting from Imam Abu’l-Sha‘tha’ Jabir ibn Zayd (Tabi‘i) rahimahullah, says that it is better and more virtuous not to take a wage for teaching and instruction, however, if someone does take a wage, it is permissible.

Note (Tanbih):
➊: Taking all the reports into consideration, in the statement of Ibrahim al-Nakha‘i rahimahullah, “yakrahun,” the dislike (karahah) refers to karahah tanzihiyyah (mild dislike), and in the statement of Hakam ibn ‘Utaybah rahimahullah, “yakrahuhu,” it refers to karahah tahrimiyyah (prohibitive dislike). And Allah knows best.

Note (Tanbih):
➋: Some reports are mentioned in Sahih al-Bukhari [قبل ح2276] with some differences. The verses and narrations which some people use as evidence to deny the permissibility of taking a wage for teaching the Qur’an relate to two matters:
⓵ Wage for preaching (i.e., taking a wage for obligatory preaching), this is the meaning of verses such as «لَا اَسْئَلُكُمْ عَلَيْهِ اَجْرًا» and «وَلَا تَشْتَرُوْا بِآيَاتِيْ ثَمَنًا قَلِيْلًا», etc. Also see “Permissibility of Taking a Wage for Religious Matters” [76]
⓶ Wage for recitation of the Qur’an (i.e., taking a wage for reciting the Qur’an in Tarawih prayer), this is the meaning and intent of hadith «أقرؤا القرآن ولا تأكلوا به», etc.
See [مصنف ابن ابي شيبه ج2 ص400 باب فى الرجل يقوم بالناس فى رمضان فيعطي، ح7742]
➍ There is no specific amount fixed for the dowry (mahr); rather, whatever both parties agree upon, provided it is not contrary to the Book and Sunnah, the marriage is valid.
‘Ata ibn Abi Rabah rahimahullah was asked: If a man marries for ten dirhams (as mahr)? He replied: Muslims have been marrying for less and for more than this. [مصنف ابن ابي شيبه 4/187 ح16362، وسنده صحيح]
➎ Whatever the husband gives to his wife as dowry (mahr), he no longer owns it; rather, his wife becomes its owner.
➏ If a woman’s husband dies before consummation and the dowry (mahr) was not fixed, Sayyiduna Ibn ‘Umar radi Allahu anhu and Sayyiduna Zayd ibn Thabit radi Allahu anhu said that there is no dowry for her, and Sayyiduna Zayd ibn Thabit radi Allahu anhu said: She will inherit and observe the waiting period (‘iddah). [مصنف ابن ابي شيبه 4/301 بعد ح17106، وسنده صحيح]
➐ This hadith establishes the permissibility of a ring of iron, and in another hadith it is described as the adornment of the people of Hell. See [سنن الترمذي 1785، وقال : غريب، وسنن ابي داود 4223، وغيرهما وهو حديث حسن وله شاهد حسن عند مسدد فى مسنده، انظر اتحاف الخيرة للبوصيري 6/112 ح5580] The reconciliation between these two hadiths is that it is permissible for women to wear a ring of iron, whereas it is not permissible for men to wear it.
➑ If the guardian’s consent is included, the one seeking marriage may himself send the proposal.
➒ This hadith also establishes that a single offer and acceptance (ijab wa qubul) is sufficient in marriage; there is no need for it to be repeated three times.
➓ Whether rich or poor, every person should strive to learn the knowledge of the Book and Sunnah, and should also try to spread this knowledge among their family, friends, and relatives, etc.