Ibn Ḥajar said: From what I have set out it becomes clear that those who transmitted the ḥadith with the wording “zawwajtukahā” (I give her to you in marriage) are more numerous than those who related it with any other formula, especially since some of the foremost ḥuffāẓ are among them.

Since the three expressions all appear in the wording of the ḥadith—and this is entirely possible—there is no objection to assuming that each of them was used in keeping with the flow of conversation.

Dialogue with a prospective groom, and the phrases used for contracts or dissolutions in every type of transaction, are not tied to fixed wording as are the adhān and the opening takbīr of prayer. They are cited only so that their meanings may be understood.

Accordingly, any expression that conveys the intended meaning is acceptable. This is the position of the Ḥanafis and Mālikis and was the choice of Shaykh al-Islām Ibn Taymiyyah and Ibn al-Qayyim.

10- The ḥadith illustrates the Prophet’s fine character and gentleness, ﷺ, for he did not reject the woman when he himself was not inclined to marry her; instead he remained silent until one of his Companions sought her hand.

11- Some scholars have said that this report does not prove the permissibility of wearing an iron ring, for permission to possess something does not necessarily entail permission to wear it. A man once came to the Prophet ﷺ wearing an iron ring, and he said, “How is it that I see on you the adornment of the people of the Fire?” So the man threw it away. This ḥadith is recorded by the compilers of the Sunan.

Hadith 3

Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah ﷺ saw ʿAbd al-Raḥmān ibn ʿAwf with traces of saffron on him, so the Prophet ﷺ said, “Mahyam?” He replied, “O Messenger of Allah, I have married a woman.” The Prophet asked, “What dower did you give her?” He said, “The weight of a date-stone in gold.” The Prophet ﷺ said, “May Allah bless you. Give a wedding banquet, even if only with a single sheep.”

Unfamiliar terms

• raddaʿ: with fatḥa on the rāʾ, then a dotless dāl and a dotless ʿayn. Al-Zarkashī stated that if it were read with a zāʾ it would still be correct in meaning; it refers to the stain or dye of saffron. In al-Qāmūs: “al-raddaʿ is saffron itself, a smear of it, or the lingering scent of perfume on the body.”

• Mahyam: with fatḥa on the mīm, sukūn on the hāʾ, a yāʾ with fatḥa, then a quiescent mīm. According to Ibn Mālik, it is an imperative meaning “Tell me!” Al-Khaṭṭābī said it is a Yemeni expression meaning, “What is the matter with you? What …”