In other words, neither spouse should overlook showing generosity to the other. Among the ways this may take place is for the woman to forgo her right to half the dowry, or for the man to grant her the full amount. The verse thus counsels husbands and wives alike to avoid exacting demands from one another and to practice mutual forbearance, mindful of the bond that now unites them.

Fourth: Anything received on account of the marriage—such as clothing given to her father or brother—forms part of the dowry.

Fifth: If the husband designates as dowry property that is usurped or otherwise forbidden, the marriage contract is still valid, but the wife is instead entitled to an equivalent dowry (mahr al-mithl).

Sixth: Should the marriage contract be concluded without assigning a dowry, it remains valid; this is known as tafwīd (delegation). In that case the wife is entitled to the customary dowry of women of her standing, for Allah says, “There is no blame upon you if you divorce women before you have touched them or fixed a bridal gift for them” (2:236)—that is, before you have stipulated a bridal gift. The ruling is also affirmed by the hadith of Ibn Masʿūd regarding a man who married a woman without setting a dowry and died before consummation. Ibn Masʿūd said, “She is entitled to the dowry of women like her—neither reduced nor exaggerated—she must observe the waiting period, and she inherits.” He then added, “The Messenger of Allah ﷺ passed the same judgment concerning Barwaʿ bint Wāshiq.” This narration was reported by al-Tirmidhī and others, who declared it sound.