Discussion regarding the rulings on the bridal gift.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and all his Companions.
What is the criterion for what is valid to be a bridal gift? Whatever is valid to be a price or a wage is valid to be a bridal gift. May Allah reward you. Is it better to reduce the bridal gift or not, O 'Abd al-Jamil? Is it better to reduce the bridal gift or increase it?

The questioner : To reduce it.

The Shaykh : Reducing it is better. What is the evidence?

The questioner : The saying of the Prophet (peace and blessings be upon him).

The Shaykh : Mention it, even if only by meaning, if you have a hadith. Well done. This is part of it: What is the amount the author specified for a small bridal gift? Four hundred Islamic dirhams. In the contract of the Messenger, what was its amount in our time? One hundred and twelve riyals. This is four hundred.

The questioner : ... .

The Shaykh : One hundred and forty. The maximum is one hundred and forty. Good. A man gives his wife as a bridal gift the teaching of the book of marriage from *Mukhtasar al-Muqni'*?

The questioner : It is permissible.

The Shaykh : It is permissible. What do you say? It is valid. Good, because it is valid to take a wage for it. That is, it is valid to hire a person to teach you any chapter of Islamic jurisprudence. A man gives his wife as a bridal gift, O 'Abd, a man gives his wife as a bridal gift the teaching of Surat al-Naba'. Is it permissible?

The questioner : According to the author's view, no.

The Shaykh : According to the author's view, no. And the correct view is that it is permissible. Well done. According to the author's view, why is it prevented from being the teaching of the Qur'an as a bridal gift?

The questioner : In their view, it is not valid to take a wage for teaching the Qur'an.

The Shaykh : Yes, because he says that it is not valid to take a wage for teaching the Qur'an. If someone asks, does this evidence have a counter-evidence, and is it authentic?

The questioner : It has a counter-evidence.

The Shaykh : It has a counter-evidence. What is it?

The questioner : The saying of the Prophet (peace and blessings be upon him) to the man: .

The Shaykh : It has a counter-evidence, which is that the Prophet (peace and blessings be upon him) married a man to a woman with what he had of the Qur'an. Complete. What is their answer to this counter-evidence? Yes.

The questioner : There is a narration that the Prophet (peace and blessings be upon him) said: .

The Shaykh : Well done. Their answer to this counter-evidence is that the Messenger said to this man: . Good. So our response to this counter-evidence is that the hadith is weak. Good. We said it is weak in chain, no doubt. But there is also something that prevents that from the perspective of legislation.

The questioner : ... .

The Shaykh : Good. The rulings of the Shari'ah are not specific to a particular person by name, meaning that it is not possible to specify a certain person. If an objector objects to this with the saying of the Prophet (peace and blessings be upon him) to Abu Burdah ibn Niyar when he permitted him to slaughter a goat and said: . Yes, we say that Shaykh al-Islam answered this by saying that the meaning of "after you" here is "after this state," meaning it is not sufficient for anyone except in this state. And his saying (may Allah have mercy on him) is correct, because we know that the Lord (Mighty and Majestic) has no connection to one person over another. Even the specific attributes of the Messenger (peace and blessings be upon him), were they established because he was Muhammad ibn 'Abd Allah, or because he was the Messenger of Allah? The latter, because he was the Messenger of Allah. Because otherwise, he would have been a man from Quraysh. But because he was the Messenger of Allah, Allah the Exalted distinguished him with whatever rulings He willed. Good. We mentioned that the stronger view is that it is valid to give her the teaching of the Qur'an as a bridal gift. But here is a problem, my brothers. If he taught her and she was unable to learn, and this can happen, right? Sometimes a person teaches and teaches twenty times and she does not understand. Whereas the average person, if you teach him, how many times? The average, not the expert, understands in ten times or less than ten times. Three times is what obligates or permits a person, if he asks permission to enter his brother's house, three times permit him to return. This man taught his wife one hundred times the surah they agreed upon, but she did not understand; she was unable. So what is the answer? No, it is not possible for him to be patient. But it can be said that a wage equivalent to the market rate is estimated for her. A bridal gift is estimated as a wage equivalent to the market rate. We do not say that the specified amount is invalid and the market rate bridal gift is obligatory. No, we do not say that, because the specified amount did not become invalid, but he was unable to fulfill it. So a wage for teaching this surah, for example, is imposed for her. If it is said that this surah is taught by the teacher of children, usually for ten riyals, what will be her bridal gift? Ten riyals. Yes. Is it permissible to give her the teaching of poetry as a bridal gift, O Sa'd?

The questioner : ... .

The Shaykh : Absolutely? Strange.

The questioner : ... As for if it is forbidden poetry ... .

The Shaykh : You have one more condition remaining. Yes. It is required that the poetry be permissible and known, because he said: "permissible and known".