Nasai

(1) From this hadith, it is understood that, apart from Abu Talhah’s acceptance of Islam, there was no other thing as the bridal gift (mahr). The following narration further clarifies this; therefore, any benefit—whether religious or worldly—can constitute a mahr. Just as in the previous hadith, the teaching of the Qur’an is mentioned, and this is the correct view. However, the Malikis and Hanafis consider it necessary for the mahr to be “property” (mal), because in the Noble Qur’an it is stated: ﴿أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ﴾ (an-Nisa: 4:24) [that you seek (marriage) with your wealth]. Therefore, they interpret such ahadith to mean that, temporarily, these things were considered sufficient, otherwise the actual mahr would become due later. Or, that these things were the cause for the marriage, not the mahr itself. But the explicit wording of the ahadith does not accept this interpretation; thus, it is necessary that, in cases of necessity or with the woman’s consent, “non-property” (ghayr mal) should also be accepted as mahr, so that both the Noble Qur’an and the ahadith are acted upon. In the Noble Qur’an, a general situation is described, not that property is made a condition, because the ahadith are the best, indeed essential, means for understanding the Qur’an. The Messenger of Allah (sallallahu alayhi wa sallam) and the noble Companions (radi Allahu anhum) were the primary addressees of the Noble Qur’an, and they understood the Qur’an better than all of us.

(2) The first husband of Umm Sulaym (radi Allahu anha) was Malik al-Ansari, who was the father of Anas (radi Allahu anhu). After his death, the above-mentioned situation arose. And this incident occurred some time before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah al-Munawwarah, at a time when, through the efforts of preachers like Mus’ab ibn ‘Umayr (radi Allahu anhu), Islam was spreading in Madinah al-Munawwarah.