Dowry

him if he had not learned certain parts of the Qur’an by heart. On receiving an affirmative answer from him, the Prophet said, “I therefore marry you to that woman. The dower you give will be that part of the Qur’an which you have committed to memory.”19 In other words, he should have to teach that part of the Qur’an to his wife. The simplicity which marked the occasion of marriage in the days of the Prophet is well illustrated by ‘Abdur Rahman ibn ‘Auf, one of the foremost of the Prophet’s Companions, who was married in Medina with as little ceremony as possible, not even thinking it necessary to invite the Prophet or any of the Companions. Imam Ahmad tells of how the Prophet came to know that ‘Abdur Rahman was married: ‘Abdur Rahman ibn ‘Auf came to the Prophet with the scent of saffron upon him, and when the Prophet asked him about this, he said, “I have married.” The Prophet then enquired as to how much dower he had given his bride. “Gold equal in weight to one date stone,” he replied.20 A WRONG CUSTOM In modern times the Islamic spirit has almost vanished from the responsibilities connected with the arranging and performing of a marriage. Muslims nowadays prefer to follow local custom rather than the guidelines of Islam. One manifestation of such a misguided practice is the fixing of heavy dowers — much in vogue in the brides’ families, as this is regarded as safeguarding the girls’ interests. In this regard the Dictionary of Islam says: The custom of fixing heavy dowers, generally beyond the husband’s means, especially in India, seems to be based upon the intention of checking the husband from ill-treating his wife, and, above all, from his marrying another woman, as also from wrongfully or causelessly divorcing the former. For in the case of divorce the woman can demand the full payment of the dower.21 The fixing of a substantial dower for the above purposes rests on the supposition that the dower has to be fixed at the time of marriage, but not handed over on that occasion. This gives it a “deterrent” value, which it could not otherwise have, i.e. if it was immediately paid. This supposition is quite un-Islamic. As mentioned above, there are only two lawful forms of dower in Islam, one being mahr mu‘ajjal, which is handed over at the time of the marriage, and the other being mahr mu’ajjal, which is to be given later, but at a definite point in time. That is, the man must fix a date for its payment, and must abide by it. The third custom, according to which a dower is to be given, without any time being appointed for the fulfillment of this due, is not in accordance with the Islamic shari’ah. Whatever is done on this basis is certainly unlawful.