Exegesis of the verse: “And give the women their bridal gifts as a free gift. But if they willingly remit any part of it to you, then consume it with ease and comfort.”

Then Allah (Mighty and Majestic) said: meaning “give.” The difference between “ata” and “atū” is that “atū” means “give,” while “ata” means “came.” So means “give,” and “ata” means... The address in His saying: is it for the husbands or for the guardians? There are two opinions regarding the verse. The first opinion is that it is for the guardians, meaning that Allah commanded the guardians to give the women their bridal gifts without taking anything from them. This is because the Arabs in the pre-Islamic age of ignorance, when a man married off his daughter, would take the bridal gift and give her only what she wore on the wedding night, while he would take the rest, stripping it from her. So Allah commanded them to give the women their bridal gifts as a free gift. The second opinion is that the address is for the husbands; Allah (Mighty and Majestic) commanded them to give the women their bridal gifts with a willing heart, without delay and without reluctance. If the verse allows for both meanings without contradiction, what is obligatory? It is to apply it to both aspects. We say: the address is for the husbands and for the guardians. meaning married women, as indicated by His saying: And “sadqat” is the plural of “sadaqah,” which is the bridal gift. It is called this because its payment is evidence of the sincerity of the one seeking the woman. And His saying: means a good gift that pleases you. It is said: “nahlahu,” meaning he gave him a good gift that pleased him. Based on this, some claimed that it is an absolute object for His saying: so it is like the saying of one who says: “I stood standing” or “I sat sitting,” because “atā” means “to give” and “atū” means “to give,” and “al-nahlah” is the gift given with a willing heart. meaning the women. And His saying: is a verbal noun converted from the active participle. The converted verbal noun is sometimes converted from the active participle, as in this verse, and sometimes from the object, as in His saying: meaning the eyes of the earth. “min” It was said that it is partitive, and it was said that it is explanatory. According to the first, the meaning is: if they willingly remit some of it to you. According to the second, the meaning is: if they willingly remit all of it or some of it to you, because “min” explains the place of the ruling, regardless of whether it is all or part. He used the word “eat” because it is the most specific form of benefit, for eating nourishes the body and grows it, unlike clothing, unlike dwellings, and unlike mounts, whose benefit is external. Clothing is an external covering, but eating is an internal covering. Is that correct? Eating is an internal covering? Its benefit, yes, it is a benefit, but it is also a covering. Allah the Exalted said: The correspondence between thirst and the midday heat of the sun is clear, and between hunger and nakedness is clear, because satiety is the covering of the inner self. The stomach is empty, there is nothing in it, it is naked. So when you put food in it, it covers it and clothes it. So it is an internal covering. In any case, if I say he used the word “eat” because it is the most specific form of benefit, for its benefit is directly for the body, growing it, unlike clothing, unlike a dwelling, and unlike a mount, for their benefit is external. meaning at the time of eating. meaning after eating. So “mari’” is that which is good in its outcome, and “hani’” is that which is easy to swallow. I will give you an example that clarifies this: If a person who is not from Jeddah is given a fish and wants to eat it, it is possible that when he eats it... he will choke ten times before it reaches his stomach, because it has bones and fins and the like, which choke him. Is this eating “hani’” or not “hani’”? It is not “hani’.” But the people of Jeddah hear the crack of its bones between their teeth and do not care. I witnessed this thing myself. I witnessed it with my own eyes. He takes the... and puts it between his teeth and gnaws it as we gnaw dry dates. Is this “hani’” for him or not? This is “hani’” for him because he swallows it easily. But for one who is not accustomed to it, it is not “hani’.” We said “mari’” is good in its outcome. Perhaps a person eats soft, delicious food in the mouth, but when it reaches his stomach, he twists in pain from it. What is it? “Mari’” or not “mari’”? Not “mari’.” This is not “mari’.”
Is there among this what some people do, where the food is hot, it burns his hand, then it burns his mouth, then he swallows it quickly, and then it burns his stomach? This is not good in its outcome, because it harms him. But some people, glory be to Allah, do not care about this. And what is required is that a person should eat food that is good in its outcome, that is “mari’.” For this reason, some people said a phrase that pleased me. He said: “Eat what is pleasant for your stomach, not what is pleasant for your mouth” Is that correct? Sometimes a person eats food that tastes good and... sweet, but when it reaches the body, it hurts the stomach, either because the stomach was already full or for some reason. For this reason, the Shaykh al-Islam (may Allah have mercy on him) said: “Food becomes forbidden if a person fears harm or indigestion from it” It becomes forbidden; it is forbidden to eat it if he fears harm or indigestion. Harm from what? Harm from eating: it burdens his stomach, and he has filled it, he is exhausted, so when he sits, he may not be able to sit except squatting due to the fullness of the stomach. We say: it is forbidden for you to eat. Or indigestion. Do you know what indigestion is? What is it? Satiety? No. The change. We call it “ghayrah” or “ghayrah” like “ghayrah” meaning the other and the change, praise be to Allah. It brings very little food. But in the past, when food was not so good, a person would experience indigestion. It becomes so that when he burps, a foul smell comes from him, and he may be afflicted with illness. In any case, I... a lot. The Shaykh al-Islam (may Allah have mercy on him) says: If a person fears harm or indigestion from eating, it is forbidden for him. And what he said has a basis. But unfortunately, we now eat a lot, and when we fill our stomachs, we go looking for a digestive, is that not so? Indeed, in some of the gatherings, I find Pepsi and the like in their rows, because when they eat, they drink this. We say: do not burden yourself. Eat a moderate amount. And a man, a doctor, told me; he was with me last week, an American doctor by origin. He said: I became a Muslim because of one incident and one verse. We said: What is it? He said: The hadith: He says this is the foundation of medicine. This is the foundation of medicine, and if people implemented it, hardly anyone would get sick. As for the verse, it is His saying: He says these organs that are prominent and exposed are exposed to dust and exposed to dirt, exposed to everything. If they are washed five times a day and night, they remain clean. If Islam is the religion of cleanliness and the religion of diet, and these are the foundations of medicine, so we said to him: there is something else besides this. This purity purifies the moral harm, which is sins, because forgiveness is granted to the person in the last of its drops. But the disbelievers do not know this. The disbelievers have only the outward appearance. So I say