It is permissible to designate the teaching of the Holy Quran as a dowry, as mentioned in several hadiths.
Narration of Hazrat Suhail bin Saad (RA)
It is narrated from Hazrat Suhail bin Saad (RA) that a woman came to the Prophet صلی اللہ علیہ وسلم and said that she was dedicating herself to Allah and His Messenger صلی اللہ علیہ وسلم. The Messenger of Allah صلی اللہ علیہ وسلم said that she did not need to marry. A companion said, “Marry me to her.” The Prophet صلی اللہ علیہ وسلم said, “Give some clothing as the right of dowry.” The companion said he did not have any clothing. The Prophet صلی اللہ علیہ وسلم said, “Give something, even if it is an iron ring.” When he also excused himself from that, the Messenger of Allah صلی اللہ علیہ وسلم asked him, “Do you remember any part of the Qur’an?” He replied that he remembered some Surahs. The Prophet صلی اللہ علیہ وسلم said, “I have married her to you on the condition that you teach her these Surahs of the Qur’an.”
In Sahih Muslim, there are some additional words in this narration:
“اِنْطَلِقْ، فَقَدْ زَوَّجْتُکَھَا، فَعَلِّمْھَا مِنَ الْقُرْآنِ.” “Go! I have married her to you, just teach her the Qur’anic Surahs.”
Second narration of Hazrat Suhail bin Saad (RA)
In another narration, Hazrat Suhail bin Saad (RA) says that we were sitting among people when a woman came and said, “O Messenger of Allah! I have dedicated myself to you, what is your intention?” Upon this, a companion said, “Marry me to her.” The Prophet صلی اللہ علیہ وسلم did not reply. After three times, you صلی اللہ علیہ وسلم asked her, “Do you have anything for the dowry?” She said, “No.” You صلی اللہ علیہ وسلم said, “Go and find something.” When she returned and said she found nothing, you صلی اللہ علیہ وسلم asked, “Do you know some Quran?” She said, “Yes, I know such and such Surahs.” The Prophet صلی اللہ علیہ وسلم said, “I have married her to you on the condition that you teach her these Surahs of the Quran.”
Statement of Imam Shafi’i (RA)
Imam Tirmidhi has mentioned that Imam Shafi’i, may Allah have mercy on him, based on this hadith, states that if a person is unable to give anything as mahr and an agreement is made to teach some surahs of the Quran in exchange for marriage, then such a marriage is permissible and valid. It is necessary for that person to teach his wife some surah of the Quran.
Statement of Imam Malik bin Anas, may Allah have mercy on him
Imam Malik bin Anas, may Allah have mercy on him, said based on this hadith that the Prophet صلی اللہ علیہ وسلم allowed a person to marry in exchange for teaching the Quran, which was actually the payment for teaching the Quran.
Explanation by Hafiz Ibn al-Jawzi, may Allah have mercy on him
Hafiz Ibn al-Jawzi, may Allah have mercy on him (508-597 AH), states:
“بِمَا مَعَکَ مِنَ الْقُرْآن” is proof that teaching the Quran can be considered a rightful mahr.
Opinion of Hafiz Khattabi, may Allah have mercy on him
Hafiz Khatib Rahimahullah (319-388 AH) proves the permissibility of taking payment for teaching the Quran from this hadith. In “بِمَا مَعَکَ”, the letter “Ba” means compensation, as in “Ba’tuka hadha ath-thawb bideenaar.” He further said that if the meaning of “Ba” were what some scholars have said—that the marriage was contracted because the Quran was memorized—then this would only apply to the Holy Prophet صلی اللہ علیہ وسلم, and the question “Do you remember the Quran?” would have no benefit. Its clear meaning is that teaching the Quran itself was stipulated as the dowry.
Statement of Allama Qurtubi Rahimahullah
Allama Qurtubi Rahimahullah (600-671 AH) said regarding this narration that according to the jurists, this hadith establishes the permissibility of contracting marriage and deferring the payment of the dowry. He said that the statement of صلی اللہ علیہ وسلم in “بِمَا مَعَکَ مِنَ الْقُرْآن” uses “Ba” to mean compensation, as in “Khudh hadha bihadha.” The words of (فَعَلِّمْہَا) in the other narration clarify that this is an order to teach because of the marriage.
Explanation of Hafiz Ibn Kathir Rahimahullah
Hafiz Ibn Kathir, may Allah have mercy on him (700-774 AH), states that the reason this hadith is narrated through several chains is that the Prophet صلی اللہ علیہ وسلم commanded this person to teach the Quran to that woman, and this was to be the dowry for the marriage. Among the scholars, there is a difference of opinion whether it is permissible to take payment for teaching the Quran, or if this was only for that particular person. Imam Ahmad ibn Hanbal, may Allah have mercy on him, says that this marriage was done as an honor, while the correct view seems to be that the teaching of the Quran was in exchange for compensation.
Statement of Allama Ibn Qayyim Jawziyyah, may Allah have mercy on him
Sheikh al-Islam Thani, the divine scholar, Allama Ibn Qayyim Jawziyyah, may Allah have mercy on him (691-751 AH), states that:
“This hadith is evidence that if a woman accepts her husband’s knowledge and memorization of the Quran as her dowry, it is permissible. Sayyida Umm Salamah رضي الله عنها‘s acceptance of Islam and making it her dowry was more beloved to her than financial gain. Such a dowry does not render the marriage invalid. There is no command anywhere to specify the dowry in terms of dirhams; rather, this is established from the Quran and Sunnah. In this hadith, contrary to those who consider wealth as dowry, it is proven both by text and analogy.”
Imam Saeed bin Musayyib رحمه الله arranged his daughter’s marriage with a dowry of two dirhams, which is counted among his virtues and no one disputed it.
Benefit Number ➊: Narration of Abu Nu’man Azdi رحمه الله
It is narrated from Abu Nu’man Azdi رحمه الله that:
“The Messenger of Allah, peace be upon him, married off a woman with a Surah as her dowry and said that it is not permissible to make this dowry for anyone else besides you.”
Commentary
This narration is false. Both Abu Urfajah and Abu Nu’man are unknown narrators, and it is possible that one of them was involved in fabricating this narration. Allah knows best.
Hafiz Ibn Abd al-Hadi, may Allah have mercy on him (705-744 AH), declared this narration as unproven and mursal, stating: “Both Abu Urfajah and Abu Nu’man are unknown.”
Hafiz al-Dhahabi, may Allah have mercy on him, said: “This hadith is not authentic.”
Hafiz Ibn Hajar, may Allah have mercy on him, wrote: “This narration is mursal and also narrated by unknown narrators.”
Some people mistakenly attributed this narration to Bukhari, which is a grave error.
Benefit Number ➋: Statement of Makhul al-Shami, may Allah have mercy on him
Makhul al-Shami, may Allah have mercy on him, says:
“After the passing of the Messenger of Allah, this is not permissible for anyone.”
Commentary
Hafiz Ibn Abdul Hadi, may Allah have mercy on him, declared it unproven and mursal, saying: “The statement of Makhool, may Allah have mercy on him, is not a proof.”
Hafiz Al-Dhahabi, may Allah have mercy on him, said: “It is disconnected.”
Benefit Number 3: Another narration
There is a narration that says:
“I give your marriage to them on the condition that you will teach and educate them. When Allah blesses you with wealth and riches, then you will also pay the dowry.” The man accepted the condition and got married.
Commentary
This is also a fabricated narration. Its narrator, Utbah bin Sakan, is “matrook” (abandoned).
Imam Daraqutni, may Allah have mercy on him, states: “This narration is unique to Utbah and he is abandoned.”
Imam Bayhaqi, may Allah have mercy on him, says: “Utbah bin Sakan is a fabricator of narrations, and this narration is false and baseless.” There are further defects in this narration.
Hafiz Ibn Hajar, may Allah have mercy on him, called it “unproven.”
Summary
It is permissible and correct to designate the teaching of the Holy Quran as a seal.
