Continuation of the explanation of the hadith: (… He said: (Go, for I have given you her in marriage with what you have of the Qur'an)).
Machine translationRead the Arabic original
The Shaykh : He said: Sahih Muslim 1425a It is one of the verbs like *kasaa* (to clothe), or from the category of *kasaa*. The difference between *kasaa* and its category, and *zanna* (to think) and its category, is that *zanna* and its category take two objects whose original form is the subject and the predicate. This means: if you strip the sentence of the governing verb, what remains is a subject and a predicate. You say: "I thought Zayd was standing." Remove the governing verb.
The student: Zayd is standing.
The Shaykh : Zayd is standing, but "I clothed 'Amr with a robe," remove the verb does it work?
The student: No.
The Shaykh : It does not work. Okay, "I gave you her in marriage," remove *mullakt*, does "you her" work?
The student: No.
The Shaykh : Or "you she" does not work. Okay, he says: *mullaktuka* (I gave you her in marriage). And it is permissible in terms of Arabic language to express it by saying: *mullaktuka iyyaaha* (I gave you her in marriage), yes.
Sunan Abi Dawud 2111Sahih (Al-Albani) Regarding the *baa* (with), the exegetes differed on this hadith: is it for the consideration (payment) or for causality? And the stronger view is that it is?
The student: For the consideration.
The Shaykh : For the consideration. Two things support this: The first thing is His saying, the Exalted:[An-Nisa 4:24] So Allah made the condition for the permissibility of a woman to be that it is with wealth.
And the second aspect that supports this is that in some wordings of this hadith:, and this indicates that the *baa* is for the consideration and not for causality. Yes. And his saying: Sunan Abi Dawud 2111Sahih (Al-Albani) is agreed upon by al-Bukhari and Muslim, and the wording is from Muslim. Here he said "with what you have of the Qur'an." Is this unknown? The answer is: No, because he said in the first part: "I have with me such and such a surah," so he specified it.
And in a narration: He said to him:Mishkat al-Masabih 3202.
And in a narration from al-Bukhari:Bulugh al-Maram 8:13 And in a third wording: Sunan Abi Dawud 2111Sahih (Al-Albani) So the wordings are different. And if someone claims that this difference is a contradiction that necessitates the weakness of the hadith, do we accept that from him?
The student: No.
The Shaykh : No, why? Because the wordings here do not contradict each other. The condition for a contradiction is that it is not possible to reconcile them, that the two wordings contradict and cannot be reconciled or preferred. If reconciliation is possible, they are reconciled. If it is not possible, we take what? We take the stronger one. If neither reconciliation nor preference is possible, then we rule that it is a contradiction. And a contradiction is undoubtedly one of the causes of the weakness of a hadith; it is one of the reasons for criticizing a hadith. Yes, so the hadith here is not contradictory.
Go, I have given her to you in marriage for the part of the Qur'an which you know.
اذهب فقد ملكتكها بما معك من القرآنThe student: Zayd is standing.
The Shaykh : Zayd is standing, but "I clothed 'Amr with a robe," remove the verb
'Amr with a robe
عمرو جبةThe student: No.
The Shaykh : It does not work. Okay, "I gave you her in marriage," remove *mullakt*, does "you her" work?
The student: No.
The Shaykh : Or "you she" does not work. Okay, he says: *mullaktuka* (I gave you her in marriage). And it is permissible in terms of Arabic language to express it by saying: *mullaktuka iyyaaha* (I gave you her in marriage), yes.
Narrated Sahl b. Sa'd al-Sa'idi: A woman came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, I have offered myself to you. When she stood for a long time, a man got up and said: Messenger of Allah, marry her to me if you have no need for her. The Messenger of Allah (ﷺ) asked: Have you anything to give her as dower ? He replied: I have nothing by this lower garment of mine. The Messenger of Allah (ﷺ) said: If you give your lower garment, you will sit while you have no lower garment. So look for something else. He said: I do not find anything. He said: Look for something, even though it should be an iron ring. The man sought it but found nothing. The Messenger of Allah (ﷺ) said: Do you know anything from the Qur'an ? He said: Yes, I know surah so and so, which he named. The Messenger of Allah (ﷺ) said: I have given you her in marriage for the part of the Qur'an which you know.
بما معك من القرآنThe student: For the consideration.
The Shaykh : For the consideration. Two things support this: The first thing is His saying, the Exalted:
And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property
وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ أَنْ تَبْتَغُوا بأموالكمAnd the second aspect that supports this is that in some wordings of this hadith:
so teach her
فعلمهاNarrated Sahl b. Sa'd al-Sa'idi: A woman came to the Messenger of Allah (ﷺ) and said: Messenger of Allah, I have offered myself to you. When she stood for a long time, a man got up and said: Messenger of Allah, marry her to me if you have no need for her. The Messenger of Allah (ﷺ) asked: Have you anything to give her as dower ? He replied: I have nothing by this lower garment of mine. The Messenger of Allah (ﷺ) said: If you give your lower garment, you will sit while you have no lower garment. So look for something else. He said: I do not find anything. He said: Look for something, even though it should be an iron ring. The man sought it but found nothing. The Messenger of Allah (ﷺ) said: Do you know anything from the Qur'an ? He said: Yes, I know surah so and so, which he named. The Messenger of Allah (ﷺ) said: I have given you her in marriage for the part of the Qur'an which you know.
بما معك من القرآنAnd in a narration: He said to him:
Go away, for I have given you her in marriage; and teach her some of the Qur'an.
انطلق فقد زوجتكها، فعلِّمها من القرآنAnd in a narration from al-Bukhari:
I have married her to you for the part of the Qur'an which you know.
أمكناكها بما معك من القرآنI have given you her in marriage for the part of the Qur'an which you know.
زُوّجُتُكها بما معك من القرآنThe student: No.
The Shaykh : No, why? Because the wordings here do not contradict each other. The condition for a contradiction is that it is not possible to reconcile them, that the two wordings contradict and cannot be reconciled or preferred. If reconciliation is possible, they are reconciled. If it is not possible, we take what? We take the stronger one. If neither reconciliation nor preference is possible, then we rule that it is a contradiction. And a contradiction is undoubtedly one of the causes of the weakness of a hadith; it is one of the reasons for criticizing a hadith. Yes, so the hadith here is not contradictory.