Benefits of the Hadith: (A woman came to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, I have come to offer myself to you...)

The Shaykh : This hadith contains many benefits: some scholars have extracted more than forty benefits from it, more than forty, while some scholars may not be able to extract twenty benefits, and it is possible that those who are not scholars cannot understand more than six or seven benefits, because people differ greatly in understanding. Sometimes a single text yields many benefits for some scholars, while others do not extract many benefits from it. For this reason, it was said to 'Ali ibn Abi Talib: Did the Prophet (peace and blessings be upon him) give you something specifically, meaning from knowledge? He said: "No, by He who splits the seed and releases the soul, except for an understanding that Allah grants to whom He wills in His Book". So this has no limit. "And what is in this sheet? They said: What is in this sheet? Intelligence, freeing the captive, and that a Muslim is not killed for a disbeliever". These are three issues, and the rest is what? It is an understanding that Allah grants to whom He wills. So you will find that some people extract many issues from a single text, while others do not. So let us return to these issues first.
In this hadith: it is permissible to speak about something ambiguous if no benefit is attached to specifying it, due to his saying: , and he did not specify her because specifying her has no benefit and there is no necessity for it.
Second, in this hadith: the permissibility of a woman offering herself to the Messenger of Allah (peace and blessings be upon him) as a pure gift without compensation, due to his saying: . And can others be analogized to this?
The student: No.

The Shaykh : No, it is not permissible for a woman to offer herself to anyone as a pure gift without compensation. The evidence for this is the saying of the Exalted: exclusively for you, other than the believers. Now, if a woman marries herself to a person without a mahr, the marriage is valid, and she is owed the mahr al-mithl (the equivalent mahr). And at that point, we stop here to divide this issue.
The first category: that a man marries a woman with a specified mahr, such as the woman's guardian saying: I have married you to my daughter with a mahr of ten thousand. This is permissible and there is no harm in it by consensus. And in the hadith, at its end: .
The second category: that he marries her with a specified mahr, but it is not known, such as saying: I have married you to her with the money in your hand, and he has a bundle of money with him, saying: I have married you to her with the money in your hand. This is also permissible, and ignorance of it does not harm, because the marriage contract is not one of the contracts of exchange where there is contention, and where each of the contracting parties seeks financial profit. The marriage contract is a contract of enjoyment, regardless of its compensation. So this is valid.
The third category: that he marries her and remains silent, saying: I have married you to my daughter, and he says: I accept, and he does not mention a mahr for her. Here, the marriage is also valid by consensus, and she is owed the mahr al-mithl. She is owed the mahr al-mithl.
The fourth category: that he marries her and the husband stipulates that there is no mahr on him, saying: I accept the marriage, but on the condition that there is no mahr on me. What is the ruling?
In this issue, there are two opinions among the scholars:
The first opinion: that the marriage is not valid, because Allah stipulated for permissibility what? Money. He said: . This is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). And on this basis, there is no marriage in this case, and this person who was contracted for becomes a suitor among suitors. If he proposes anew and we are pleased to marry him, we marry him with a mahr.
The second opinion in this matter is that the marriage is valid and she is entitled to the mahr of a similar woman, by analogy to the case where a man marries a woman without specifying a mahr. However, this is an analogy with a difference, because the validity of a marriage contracted without specifying a mahr is established by the Sunnah, and indeed by the Qur'an and the Sunnah. Allah the Exalted said: He said: .
And it is known that divorce does not occur except after the validity of the contract, and this verse is explicit that a man divorces his wife without specifying a mahr for her. As for the Sunnah, it is the hadith of Ibn Mas'ud (may Allah be pleased with him): . Do you understand now?
The student: Yes.

The Shaykh : This is not valid to be analogized to the case where he married her and stipulated that there is no mahr, because if he stipulates that there is no mahr, it is completely contrary to the apparent meaning of the Qur'an, which is the saying of the Exalted, what? . So the correct opinion in this issue is what Shaykh al-Islam held.
Also, if he marries her on the condition that there is no mahr on him, this is the reality of the gift, is it not? And Allah the Exalted said regarding the gift that it is specific to the Messenger (peace and blessings be upon him).
Among the benefits of this hadith: the permissibility of the suitor looking at the woman he proposes to, due to his saying: . If it is said: The Messenger (peace and blessings be upon him) did not propose, we say: This is more deserving than the suitor, that the woman offers herself to the man. This is more eloquent. So if it is permissible for the seeking suitor to look, what about the sought-after woman?
The student: A fortiori.

The Shaykh : It is even more permissible, now.
And among the benefits of the hadith: the permissibility of the suitor repeating the look at the woman he proposes to, due to his saying: . And it is so, so there is no harm for the suitor to repeat the look at the woman he proposes to. But it has preceded us that there must be conditions, there must be conditions, because the first or single look may not give a person a complete idea of the woman.
Now, among the benefits of this hadith: that it is not obligatory for a woman to cover her face from non-mahram men, because the Prophet (peace and blessings be upon him) elevated the look and approved it. And the most desirable thing for a man regarding the woman he proposes to is the face. And on this basis, there is evidence in the hadith for the permissibility of a woman uncovering her face before non-mahram men. This is how some scholars used it as evidence. And the truth is that there is no evidence in the hadith. First: because there is a general answer to every hadith indicating that a woman is allowed to uncover her face before non-mahram men. There is a general answer, which is that it is known that uncovering the face has two states: a state of permissibility, and a state of prohibition, is it not? Meaning that uncovering the face in the early days of Islam was permissible, because the hijab was not prescribed until the fifth or sixth year. So every hadith indicating that a woman uncovers her face before non-mahram men may be from before the hijab. And if it is from before the hijab, there is no evidence in it. And the known rule among scholars in using evidence is that what is possible cannot be valid evidence, because the possible has two meanings, so taking it to one of the meanings without evidence requires evidence. For this reason, they said: "When possibility is found, evidence is invalidated". So at that point, we say: this hadith is the hadith of Sahl. If it is established that the woman was uncovering her face, it is attributed to what was before the hijab. However, we also prevent, we prevent this hadith from being an indication of a woman uncovering her face, because it does not follow from elevating the look and approving it that she was uncovering. A person may infer a woman from her frame, the beauty of her body, and her proportions, for example, because one may infer the detail from the general. So there is no clear evidence in it that she uncovered her face. And at that point, the texts indicating the obligation of covering the face from non-mahrams remain decisive with no contradiction.
Now, and among the benefits of this hadith: the good character of the Messenger (peace and blessings be upon him). Where is it taken from?
The student: He lowered his head.
The Shaykh: From his saying: . He did not say: I do not want you, and he did not want her, so he did not say: I accept. But from his good character, he lowered his head like this and remained silent.
And among the benefits of this hadith: the good manners of this woman, because she sat and did not speak and did not get angry, as the common expression says, she did not get angry and leave. Even though the situation required her to get angry, to get angry. A woman came offering herself to a man in front of people, and then he did not accept. But from her manners (may Allah be pleased with her) and her patience and endurance, she sat, hoping that the Prophet (peace and blessings be upon him) would accept. She did not know, perhaps Allah would bring about a matter after that, so she sat.
Among the benefits of this hadith is also the excellent etiquette of the Companions (may Allah be pleased with them) in addressing the Prophet (peace and blessings be upon him). Where is this taken from? From the man’s saying: “O Messenger of Allah, if you have no need for her, then marry me to her.” He did not say, “O Messenger of Allah, marry me to her,” but rather, “If you have no need for her.” This is similar to the statement of the man with two hands when the Prophet (peace and blessings be upon him) concluded the prayer with two rak'ahs in the Dhuhr or 'Asr prayer. When the Prophet (peace and blessings be upon him) prayed Dhuhr or 'Asr with two rak'ahs and concluded the prayer, the Prophet (peace and blessings be upon him) was awe-inspiring, and even his closest companions, Abu Bakr and 'Umar, who were his closest, were afraid to speak to him. But there was a man in the group with two long hands whom the Prophet (peace and blessings be upon him) used to joke with, calling him “the man with two hands.” A person who jokes with someone is, in a sense, striking at his companion. So the man with two hands said: . He did not say, “You forgot,” nor did he say, “It was shortened.” The quick ones among the people went out saying, “The prayer was shortened,” but this man said, “Did you forget, or was the prayer shortened?” This is the perfection of etiquette. There is a third possibility, but it is not applicable to the Messenger (peace and blessings be upon him). Logical division requires three possibilities: he forgot, it was shortened, what is the third?
The student: Intention.

The Shaykh : Intentionally concluding the prayer before its completion. This third possibility is not applicable, and therefore he did not mention it. Had he mentioned it, it would have been a great breach of etiquette, but he did not mention it. So the Prophet (may Allah’s prayers and peace be upon him) said: How could I have forgotten, and how could it have been shortened? One of the two possibilities is incorrect, and it is a report. Is there anything in the reports of the Prophet (peace and blessings be upon him) that is not correct? No, but based on his assumption, based on his assumption. And from this we take a great benefit: that one who chooses based on his assumption, and the matter turns out contrary to his assumption, is not considered a liar. And if he was swearing an oath, he has not broken it, whether in the future or in the past. When he said: Here are two negated matters: a possible matter and an impossible matter. When the Messenger (peace and blessings be upon him) affirmed it, what is the impossible one? Shortening. When he said, “It was not shortened,” the second one, which is forgetting, became certain. And therefore he said to him: So there was a conflict between what was in the Prophet’s (peace and blessings be upon him) mind and what was in the mind of the man with two hands, because the Prophet (peace and blessings be upon him) believed that the prayer was complete, and the man with two hands said that it was not complete. So he needed a judge between them. So he turned to whom? To the people. He said: .
I say: whoever sees the etiquette of the Companions finds them to be at the peak of etiquette with the Messenger (peace and blessings be upon him). And therefore he said here: .
Among the benefits of the hadith: that the Prophet (peace and blessings be upon him) has the right to marry without a guardian. He has the right to marry without a guardian, because when the woman said: he did not say, “Where is your guardian who will marry you?” And likewise, he has the right to marry without a mahr and without a guardian. And Allah the Exalted has granted him many special privileges in the matter of marriage, because there is a great benefit in this. Every woman who is connected to the Messenger (peace and blessings be upon him) will preserve for us many sunnahs and much knowledge regarding his private matters. And therefore, it was permitted for him to marry as much as he wished until was revealed.
And among its benefits: that the Prophet (peace and blessings be upon him) has the right to give a woman in marriage without referring to the guardian. When the man said, “Marry me to her,” he did not say, “I am not her guardian,” nor did he say, “Where is your guardian?” This indicates that the Prophet (peace and blessings be upon him) has the right to give a woman in marriage without referring to the guardian. Yes, and likewise, by the saying of Allah the Exalted: He is more entitled to this woman than her guardian. If he is more entitled to her than she is to herself, then he is more entitled to her than her guardian. Good.
And among the benefits of this hadith: the permissibility of the mahr, whether it is little or much. Where is this taken from?
The student: Something.

The Shaykh : From the word “something,” and “something” is an indefinite noun in the context of what?
The student: ...

The Shaykh : Do you have any of something?
The student: The interrogative.

The Shaykh : Be decisive, everyone.
The student: The interrogative.

The Shaykh : In the context of a question, and an indefinite noun in the context of a question.
The student: It generalizes.

The Shaykh : It indicates generality.
Good, does it include everything, even if it is not a monetary value?
The student: No.

The Shaykh : According to the Zahiris, yes. According to the Zahiris, it includes everything, even if it is not a monetary value, even if he said, “I have married you to her for the shell of an egg,” yes, because it is something. Even if he said, “I have married you to her for a grain of barley,” because?
The student: It is something.

The Shaykh : Because it is something. But this opinion is very weak, because that which has no monetary value is not something, is it not? Yes. And the evidence for the weakness of this opinion is the saying of Allah the Exalted: What? So the mahr must have a monetary value. Then there is also another evidence, which is the saying of Allah the Exalted: And a grain of barley?
The student: It does not suffice.

The Shaykh : It does not suffice. The important point: this is a defect in the one who argues from evidence, that he takes one evidence and leaves the rest of the evidences. And therefore, it is very difficult for a person to grant himself the door of ijtihad without having a breadth of knowledge. Now, some people, especially the new generation, you find that when they know an issue with its evidence, they rule immediately without looking at the rest of the evidences. And this is a deficiency, because the evidences of the Shari'ah are, in reality, a single mass that cannot be divided. A person must have a comprehensive understanding. And it is known that it is not possible to comprehend every evidence, but he must have something.
Good, among the benefits of this hadith: the permissibility of swearing an oath without being asked to do so. Yes?
The student: No, by Allah.

The Shaykh : From the man’s saying: From his saying: Even though the Prophet (peace and blessings be upon him) did not ask him to swear an oath. But the situation required affirmation, so the man swore an oath.
And among its benefits: the permissibility of addressing a person of high status with “no.”
The student: No, by Allah.

The Shaykh : From his saying: “No.” And there are corroborating instances. The Prophet (peace and blessings be upon him) said to Jabir ibn 'Abd Allah: “Sell it to me,” meaning sell me the camel. So he said: “No.” People now consider it a fault to say the word “no” to a person of high status and authority. They say, “What is wrong with you?” instead of “no.” But since the Companions (may Allah be pleased with them), who are more perfect than us in etiquette, address the Messenger (peace and blessings be upon him), who is the greatest of people in authority and honor, with the word “no,” then it is not befitting for us to abandon it and say that something else is better than it.
And among the benefits of this hadith: the wisdom of the Prophet (peace and blessings be upon him) when he said to him: Because the Prophet (peace and blessings be upon him) only said that due to the possibility that this man had something in his house that he did not know about. And this happens often; there is something in your house and you deny it, but it is present, either by forgetfulness or because you do not know about it, is it not? Often the family brings something and you do not know. So we take from this: the wisdom of the Messenger (peace and blessings be upon him) in dealing with the Companions.
Among the benefits of this hadith: the perfection of the etiquette of the Companions also with the Messenger (peace and blessings be upon him). For when the man said to him: he went, even though at first he was saying: And yet he went. And this going can be interpreted as obedience to the command of the Prophet (peace and blessings be upon him), and it can be interpreted that the man estimated in his mind that perhaps the Messenger (peace and blessings be upon him) had been informed through revelation that there was something in the house that he did not know about. And therefore the man went. In any case, it indicates the perfection of his etiquette, because he went without asking for clarification.
Among the benefits of this hadith is the permissibility of wearing an iron ring, based on his saying: The purpose of a ring is to be worn; otherwise, what is the benefit of an iron ring that is not worn? One might say it can be sold. But sold to whom? To the one who wears it. The scholars differed on this issue. Some said it is not permissible to wear an iron ring, citing a hadith, but it is weak, in which the Messenger of Allah (peace and blessings be upon him) said: . This indicates blame. However, the correct view is that it is permissible, based on the authentic hadith in the two Sahihs, which is stronger than his saying: . As for the hadith: , it is possible that the meaning is that the polytheists at that time used to adorn themselves with it, so he said it is their adornment, to deter from imitating them, not because of a dislike of iron itself. Allah knows best. But since we have an authentic hadith in the two Sahihs, it is preferable to act upon it. Is the watch strap, which is used to keep the watch, analogous to that? What is it called? The strap or...? Some scholars see that it is analogous to the iron ring, and that it is not permissible for a man, according to the view of prohibition or dislike, to wear this type of watch strap. However, there may be objection to that, because the predominant purpose of these straps is to keep the watch, without regard to it being an adornment. Even if some people may intend this strap, and for this reason you find them choosing a specific one over another. But if we say that the original, which is the ring, is not forbidden, then this branch is even more so.
He said, "No, by Allah, I did not find anything beyond this. This is the end of what preceded regarding deriving benefits from it."
So the Prophet (peace and blessings be upon him) said: . From this phrase, we first benefit by knowing that the mahr (bridal gift) is valid whether small or large, based on his saying: . It is also valid in benefits, as will come if Allah wills. It is also derived from this phrase: the permissibility of wearing an iron ring, based on his saying: . And in that case, reconciliation is required between this and the Prophet's (peace and blessings be upon him) description of the iron ring as the adornment of the people of the Fire. Reconciliation is only required in the case of conflict for the sake of preference. This hadith, as you saw, is in the two Sahihs. As for the hadith that the iron ring is the adornment of the people of the Fire, many scholars weakened it and said it is not authentic from the Prophet (peace and blessings be upon him). In that case, it does not oppose this authentic hadith such that reconciliation would be required.
Among the benefits of this hadith is that there was great poverty among the Companions, such that a man would not find anything but what he wore, as is taken from his saying: .
Among the benefits of this hadith is that it is not obligatory to cover the upper part of the body. The reason is that this man did not have a rida (cloak), as Sa'ih said: . Also indicating this is the hadith of Jabir ibn 'Abd Allah (may Allah be pleased with them both), in which the Prophet (peace and blessings be upon him) said regarding the garment: . And Jabir himself (may Allah be pleased with him) prayed in an izar (lower garment), and his rida was with him, and he was able to wear it.
Among the benefits of this hadith is the permissibility of swearing an oath without being asked to do so, because the man swore without the Prophet (peace and blessings be upon him) asking him to, and the Prophet (peace and blessings be upon him) approved him. The Prophet (peace and blessings be upon him) does not approve of anything that is forbidden. For this reason, one of the proofs of permissibility is the approval of the Prophet (peace and blessings be upon him) of something, just as the scholars (may Allah have mercy on them) used to cite this as proof of the permissibility of a thing, saying: This was done in the time of the Prophet (peace and blessings be upon him). Yes.
Among the benefits of this hadith is also that a person is not allowed to give away his necessities to others, based on the saying of the Prophet (peace and blessings be upon him): . Nothing was required of you from it. The apparent meaning of this hadith, this phrase, has a problem due to his saying: . That is because the izar of men does not resemble the izar of women. And if it does not resemble it, then a woman wearing an izar would be imitating men. And women imitating men is one of the major sins, because the Prophet (peace and blessings be upon him) cursed the women who imitate men. So what do we say about the apparent meaning of this hadith? It can be answered by saying that the intended meaning of her wearing it is her using it, whether she wears it in the manner a man wears it or in another manner, such as making it into trousers, for example, because wearing has many different forms. Even Anas ibn Malik (may Allah be pleased with him), when he mentioned the Prophet's (peace and blessings be upon him) visit to him and his mother or grandmother Mulaika, mentioned that he took a mat that had turned black from being worn for a long time. The mat is not worn, but it is used. So wearing is according to the nature of each thing. If the apparent meaning of this hadith is that the woman wears the man's izar, then it must be understood that she wears it in a way that does not resemble the man's wearing of it, so that she does not fall into the imitation that is threatened with a curse.
Among the benefits of this hadith is that if a person is patient, he will succeed. This man stayed and prolonged his standing, so when he stood up, Allah made a way out for him. He said: .
Among the benefits of this hadith is the permissibility of making a benefit as mahr, based on his saying when he said: . Is that clear? So it is permissible for the mahr to be an item, and it is permissible for it to be a benefit. Also indicating this, meaning supporting this, is what happened to Musa (peace be upon him), for the mahr of one of the two daughters was tending the sheep for eight years or ten years.
Among the benefits of this hadith is the permissibility of taking a wage for teaching the Qur'an. The permissibility of taking a wage for teaching the Qur'an. Is that clear? Because the compensation for this appointment was the few months, and the few months are not made lawful except by money, based on the saying of the Exalted: .
Among its benefits is also the permissibility of making teaching the Qur'an as a wage. Is there a difference between this benefit and the one before it?
The student: Yes.

The Shaykh : Yes, what is the difference?
The student: The difference is if it is... and if it is without compensation.

The Shaykh : No, no, we mentioned two benefits. The first: the permissibility of taking a wage for teaching the Qur'an. And the second: the permissibility of making teaching the Qur'an as a wage. Yes?
The student: The first is one who teaches the Qur'an and takes a wage for it.

The Shaykh : For the teaching.
The student: For the teaching, and the second is making it a wage, for example, one gives or marries his daughter and he makes this Qur'an her mahr, or gives something and it is in exchange for... the Qur'an.

The Shaykh : For example, a person said, "I have a house," so I said, "Rent it to me on the condition that I teach you the Qur'an." A person whose mother does not know the Qur'an, so I said, "Rent it to me by teaching you the Qur'an." Here we made the teaching of the Qur'an itself the wage.
As for the first issue, we made the one who teaches the Qur'an take a wage for it, money, dirhams. So there is a difference between the two issues. Some scholars went to the view that it is not permissible to make teaching the Qur'an as mahr. It is not permissible to make teaching the Qur'an as mahr. They cited a weak hadith as proof, in which the Prophet (peace and blessings be upon him) said: . This hadith is weak and not authentic. And even if it were authentic, it is possible to interpret his saying "for those after you" as meaning after your state, as we said in the hadith.
The student: Abu Burdah ibn Niyar.

The Shaykh : Abu Burdah ibn Niyar, when the Prophet (peace and blessings be upon him) said to him regarding the she-camel: . Shaykh al-Islam Ibn Taymiyyah said: "The intended meaning of 'after you' is not in time, but in state and description". That is because the Islamic Shari'ah does not give a person a ruling to specify his person. It does not give him, for example, "This is forbidden for Zayd because he is Zayd" forever, because all the rulings of the Shari'ah are tied to the description and the meaning that necessitates them, even the characteristics of the Prophets (peace be upon them) are not characteristics of their persons. The Prophet (peace and blessings be upon him) was given clear signs because he is Muhammad ibn 'Abd Allah?
The student: No, the Messenger of Allah.

The Shaykh : Because?
The student: The Messenger of Allah.

The Shaykh : The Messenger of Allah, because he is the Messenger of Allah. And this is what Ibn Taymiyyah went to, which is the truth: that the Shari'ah does not give a specific person a ruling except for a general reason or a meaning that necessitates it, which includes in the ruling whoever shares in this meaning. Good.
Among the benefits of this hadith is that it may contain an indication of the condition of the ability to deliver the mahr. From where? From his saying: . Because a person who does not read the Qur'an from memory may not obtain a mushaf (written copy of the Qur'an), especially in the previous time in the era of the Messenger (peace and blessings be upon him). But the one who memorizes it from memory is able to teach. Yes.
Among the benefits of this hadith is that the marriage contract is established by any wording that indicates it, based on his statement: The school of thought (madhhab) holds that a specific wording is required, namely the wording of marriage (tazwij) or nikah, or the master saying to his slave woman: "I have freed you and made your freedom your mahr," as occurred from the Prophet (peace and blessings be upon him) with Safiyyah bint Huyayy, for the Prophet (peace and blessings be upon him) freed her and made her freedom her mahr. Now, the well-known position of the school is that it is not valid except with the wording of nikah, tazwij, "I have given you possession of her," or "I have freed you and made your freedom your mahr" in the case of a slave woman. The correct view is... yes, before this, let us ask: what is the evidence? They said: because this is the wording that came in the Qur'an. Allah the Exalted said: And He said: This is the wording that came in the Qur'an, so we must be restricted to it. It is said: the intended meaning of this wording is not to specify the exact words, but to clarify the intended meaning and concept. If you follow this path in argumentation, it necessitates that you say a sale contract is not established except with the wording of sale, because this is the wording that came in the Qur'an. So the wording of nikah or tazwij or similar is only to indicate the intended meaning, not to specify these exact words. And anything that is not worshipped by its specific wording is referred back to custom (urf). This is a beneficial rule: "Anything that is not worshipped by its specific wording is referred back to custom" in contracts, because the reality of contracts returns to the agreed-upon custom. Therefore, the correct view is that the marriage contract, like other contracts, is established by any wording that indicates it, whether with the wording of tazwij or nikah, or with the wording: "I have freed you and made your freedom your mahr," or "I have given you possession of my daughter," or "I have married you to my daughter," or similar, as long as this wording defines the meaning, the marriage is established by it. Yes.
Among the benefits of this hadith is that it is obligatory for the husband to deliver the mahr, based on his statement: .
Among the benefits of his statement: is the refutation of the claim of those who said that the preposition "ba" in his statement: what? is for causality, and that its meaning must be "in exchange for," i.e., "I have given you possession of her with what you have of the Qur'an" such that you teach it to her.
In one narration, he said to him: And in a narration by al-Bukhari: .
And Abu Dawud has: from Abu Hurayrah (may Allah be pleased with him) who said: Surah or not a surah?
The student: Surah.

The Shaykh : Now, is this interrogative, meaning: what do you memorize of the Qur'an? He said: Surah with the accusative case (naseb), is that so? In order to match the answer to the question, like the statement of Allah the Exalted: . With the accusative case, so the correct is But this wording narrated by Abu Dawud contradicts the wording in the two Sahihs (al-Bukhari and Muslim), because the apparent meaning of the wording in the two Sahihs is that he married her with everything he had of the Qur'an, and this one says: So it appears that this wording is not preserved.