The second view is that if he gives her teaching of the Quran as her dower, it is valid, because teaching is not the Quran itself. Yes, if someone wished to recite for payment, that would not be permissible, because recitation of the Quran is among righteous deeds, and a person may not take worldly payment for righteous deeds. But this is a man who wishes to teach, and teaching is work that requires dedicating oneself to the student. In reality, then, I have not made the Quran itself the consideration, such that it might be said that it cannot validly serve as consideration. Rather, I have made the teaching—which involves effort, instruction, and time—the dower. This is our response to their argument.

We may also answer them in another way: this rationale by which you have ruled this matter impermissible conflicts with the textual evidence. Whatever conflicts with the textual evidence is unacceptable; it is an analogy invalidated by its conflict with the evidence, and therefore carries no weight. The text with which it conflicts is the Prophet’s statement to the man: “I have married her to you in return for what you know of the Quran.” (1) In another wording: “Teach her what you know of the Quran.” (2) This is explicit textual evidence.

As for their statement that the Messenger, peace and blessings be upon him, said to him, “It shall not serve as a dower for anyone after you,” (3) the response to this is twofold:

First: the hadith is weak and cannot serve as proof.

Second: even assuming it to be authentic—which is impossible—it is to be understood as meaning, “It shall not serve as a dower for anyone after your particular circumstance,” as Shaykh al-Islam said.