Their wages are their dowries, because the dowry is a wage for the sexual relationship. And giving it to her is either giving it immediately or stipulating and naming it in the contract. If you say: Why did he say, 'those whom you have given their wages' and 'from what Allah has granted you' and 'those who have migrated with you,' and what is the benefit of these specifications? I say: Allah has chosen for His Messenger the best of the first, and He preferred him with the purest and best, just as He has distinguished him with other characteristics and favored him with what is besides them. This is because naming the dowry in the contract is preferable and better than leaving it unnamed, even if the contract is valid. He may have relations with her, and he owes her the dowry of the like if he has consummated the marriage, and the enjoyment if he has not consummated it. Paying the dowry to her immediately is better than naming it and delaying it. The hastening of the dowry was the practice of the early generations and their tradition, and there is no other known among them. Likewise, the female captive, if she is the property of her owner, and the spoils of war that Allah has granted from the land of war are more lawful and purer than what is bought from the market. The captives are of two types: the good captives and the bad captives. The good captives are those taken from the people of war. As for those who have a covenant, the captives from them are the bad captives, and this is indicated by His saying, 'from what Allah has granted you,' because the spoils of Allah are only applied to the good and not the bad, just as Allah's provision must be applied to the lawful and not the unlawful. Likewise, those who migrated with the Messenger of Allah, blessings and peace be upon him, from his relatives who are not prohibited are better than those who did not migrate with him. And from Umm Hani, the daughter of Abu Talib: The Messenger of Allah, blessings and peace be upon him, proposed to me, and I excused myself to him, and he excused me. Then Allah revealed this verse, and I was not lawful for him because I did not migrate with him; I was one of the freed ones. This was narrated by Al-Tirmidhi, Al-Hakim, Ibn Abi Shaybah, Ishaq, Al-Tabari, Al-Tabarani, and Ibn Abi Hatim, all from the narration of Al-Suddi from Abu Salih from her. And we have made it lawful for you for any woman who offers herself to you and does not seek a dowry from the believing women if that occurs, and that is why it is mentioned in an indefinite form. There is a difference regarding this occurrence. It was reported from Ibn Abbas, may Allah be pleased with both of them, that there was no one among them who offered themselves to the Messenger of Allah, blessings and peace be upon him. It was said that the offered women were four: Maymunah bint Al-Harith, Zaynab bint Khuzaymah, the mother of the poor, Al-Ansariyyah, Umm Sharik bint Jabir, and Khawlah bint Hakim - may Allah be pleased with them. It was recited 'if she offers herself' on the condition. Al-Hasan, may Allah be pleased with him, read it with an open 'if,' for the reason of the implied omission of the 'lam.' It may also be a source with the time omitted, like saying: Sit as long as Zayd is sitting, meaning during the time of his sitting, and the time of her offering herself. Ibn Mas'ud read it without 'that.' If you say: What is the meaning of the second condition with the first? I say: It is a restriction for the condition in the permissibility of her offering herself, and in the offering: the intention of marrying the Messenger of Allah, blessings and peace be upon him, as if it were said: We have made it lawful for you if she offers herself to you and you intend to marry her, because your intention is the acceptance of the offering and what completes it. If you say: Why did he shift from addressing to speaking in the third person in His saying 'herself for the Prophet if the Prophet intends,' then return to addressing?

To indicate that it is something that he was specifically honored with and preferred, and its coming in the wording of the Prophet is to show that this distinction is an honor for him due to his prophethood. Its repetition is for magnification and affirmation of his deserving of honor for his prophethood. And seeking it: is the request for marriage and the desire for it. Abu Hanifa used it as evidence for the permissibility of concluding a marriage contract with the wording of a gift, because the Messenger of Allah, blessings and peace be upon him, and his community are equal in rulings except in what the evidence has specified for him. Al-Shafi'i said: It is not valid, for the Messenger of Allah, blessings and peace be upon him, has been specifically distinguished with both the meaning and wording of a gift, because the wording follows the meaning, and the one claiming shared wording needs evidence. Abu al-Hasan al-Karkhi said: Concluding a marriage contract with the wording of a lease is permissible, due to His saying, 'the women you have given their wages.' Abu Bakr al-Razi said: It is not valid, because leasing is a temporary contract, while marriage is a permanent contract, and they are fundamentally contradictory. 'Khalisatan' is an emphatic source, like the promise of Allah and the dye of Allah, meaning: it is purely for you to make lawful what We have made lawful for you purely, meaning purely. The doer and the doer in the sources are not uncommon, like the one who goes out and the one who sits, and health and the liar. The evidence that it was mentioned in the context of the four lawful categories specifically for the Messenger of Allah, blessings and peace be upon him, as a form of emphasis for it is His saying: 'We have certainly known what We have made obligatory upon them regarding their wives and what their right hands possess,' after His saying 'from among the believers,' which is an interjection. And His saying 'so that there will be no hardship upon you' is connected to 'purely for you from among the believers.' The meaning of this interjection is that Allah has known what must be obligatory upon the believers regarding wives and female slaves, and to what extent and description it must be imposed upon them, so He imposed it, and He knew the wisdom in the distinction of the Messenger of Allah, blessings and peace be upon him, with what He distinguished him with, so He acted. And the meaning of 'so that there will be no hardship upon you' is so that there is no difficulty upon you in your religion: where We have distinguished you with purity and the choice of what is more appropriate and better. In your worldly life: where We have made lawful for you the types of those you may marry and increased for you the one who offers herself. It has been read: 'Khalisatan,' in the nominative, meaning: that is purity for you and exclusivity from among the believers. And whoever made 'khalisatan' an attribute of the woman, then according to his doctrine: this woman is exclusively for you over them. And Allah was Forgiving towards those who fall into hardship if they repent, Merciful in expanding for His servants. It has been narrated that the Mothers of the Believers, when they became jealous and sought an increase in provision and annoyed the Messenger of Allah, blessings and peace be upon him, he abandoned them for a month, and the verse of choice was revealed. They feared that he would divorce them, so they said: O Messenger of Allah, impose upon us from yourself and your wealth whatever you wish. [This is a compilation of hadiths. Its beginning is in Muslim through the route of Abu al-Zubair from Jabir who said, 'Abu Bakr entered upon the Prophet, blessings and peace be upon him, and the people were sitting at the door... the hadith.' In it, the saying of Abu Bakr and Umar is mentioned, 'The Messenger of Allah, blessings and peace be upon him, laughed and said: They are around me as you see, asking me for provision - and he mentioned the hadith - and in it: Then Allah revealed the verse of choice.' And his saying 'he abandoned them for a month' is from the hadith of Aisha in the two Sahihs. And his saying 'they feared that he would divorce them - to the end of it' was narrated by Ibn Abi Shaybah from the narration of Razeem that the Prophet, blessings and peace be upon him, intended to separate from his wives, so they said to him: Divide for us from yourself and your wealth whatever you wish and leave us as we are.' This is mursal. Ibn Mardawayh narrated from the route of Salim al-Aftas from Mujahid who said that the Prophet, blessings and peace be upon him, had nine wives and they feared that he would divorce them, so they said: O Messenger of Allah, divide for us from yourself and your wealth whatever you wish and do not divorce us. Then the verse 'You postpone whom you will of them' was revealed.] It has been narrated that Aisha, may Allah be pleased with her, said: O Messenger of Allah, I see my Lord hastening to fulfill your desires. [Agreed upon from the hadith of Hisham from his father from Aisha in the midst of a hadith, and Al-Hakim erred in it and corrected it.] 'Turji' with and without hamzah: means to delay and to shelter, meaning: you leave the bed of whom you will of them, and you bed whom you will. Or you divorce whom you will, and you retain whom you will.

First, you may divide among them as you wish, and you may give to whom you wish. Or you may leave marrying whom you wish from the women of your possession, and marry whom you wish. And from al-Hasan, may Allah be pleased with him: the Prophet, blessings and peace be upon him, when he proposed to a woman, it was not permissible for anyone to propose to her until he left her. This is a comprehensive division for what is intended, because it is either that he divorces, or he holds on. If he holds on, he may have relations or leave and divide or not divide. And if he divorces and separates, then either he leaves the separated one without seeking her, or he seeks her. It has been narrated that he favored among them Suda, Juwayriya, Safiyya, Maimuna, and Umm Habiba, so he would divide for them as he wished as he pleased. And among those who were sheltered by him were: Aisha, Hafsa, Umm Salama, and Zainab, may Allah be pleased with them, he favored five and sheltered four. [This was narrated by Ibn Abi Shayba from Jarir and Abdul Razzaq from Ma'mar, both from Mansur from Abu Ruzain, and this is an interrupted narration.] It was narrated that he would equalize with what he had given and preferred except for Suda, for she had given her night to Aisha and said: do not divorce me until I am gathered in the group of your women. [As for his equalizing, it is from the hadith of Aisha, may Allah be pleased with her, 'He would divide and be just.' And as for the story of Suda, Al-Tirmidhi narrated from Ibn Abbas, 'Suda feared that the Messenger of Allah, blessings and peace be upon him, would divorce her, so she said: O Messenger of Allah, do not divorce me, and keep me and make my day for Aisha, and he did so.' And in Al-Tayrani from the narration of Ibn Abi Zinad from Hisham from his father from Aisha, she said: 'The Messenger of Allah, blessings and peace be upon him, did not prefer any of us over the other in division. And there was hardly a day except that he would visit us and come close to each one of us without touching until he reached the one whose day it was and spent the night with her. And Suda bint Zam'a said to him when he intended to part with her: My day with you and you will have Aisha. He accepted that from her, and in her it was revealed: 'And if a woman fears from her husband disinterest or aversion...' (Qur'an 4:128).] That delegation to your will is closer to the delight of their eyes and the reduction of their sadness and their satisfaction altogether, because if he equalizes among them in sheltering, favoring, separating, and seeking, the differentiation is removed, and none of them has what she desires and what she does not desire except like what the other has. And they knew that this delegation is from Allah by His revelation - their souls were reassured and competition and variance disappeared, and satisfaction was achieved and eyes were delighted, and hearts were at ease. And Allah knows what is in your hearts; there is a warning for those among them who are not pleased with what Allah has decreed of that and delegated to the will of the Messenger of Allah, blessings and peace be upon him, and He sent upon the agreement of their hearts and the harmony between them and the agreement on seeking the pleasure of the Messenger of Allah and what pleases his soul. And it was read: 'Their eyes will be delighted,' with the 'ta' being pronounced and the 'eyes' being in the accusative. And 'Their eyes will be delighted,' in the passive construction. And Allah was Knowing of what is in the breasts, Forbearant, not hastening in punishment, so He is deserving of being feared and warned. All of them affirming for the 'noon' that they are pleased, and Ibn Mas'ud read: 'And they are all pleased.' With what I have given them. As for the precedence.