Based on this, she is entitled to the dowry of an equal (sadaq al-mithl), and likewise for every case in which we have said that naming the dowry is not valid.

Section: If he gives her as a dowry the sewing of a specific garment, and the garment is destroyed, the naming does not become corrupt, and the dowry of an equal is not obligatory. This is because the impossibility of delivering the specific item given as a dowry does not necessitate the dowry of an equal, just as if he had given her a qafiz of wheat as a dowry and it was destroyed before delivery. However, the wage for the equivalent of its sewing becomes obligatory upon him, because the object of the contract, which is the labor on it, has been lost, so it is necessary to revert to the compensation for the labor, as if he had given her as a dowry the teaching of her slave a trade and he died before the teaching was completed. If he is unable to sew it while the garment remains, due to illness or similar, he must provide someone else to sew it in his place. If he divorces her before sewing it and before consummation, he is obligated to sew half of it, if it is possible to determine its half; if it is not possible, he is obligated to pay half the wage of its sewing, unless he provides sewing for more than half, such that it is known with certainty that he has sewn the half. If the divorce is after he has sewn it, he may reclaim from her half of its wage.

Section: If he gives her as a dowry the teaching of a trade, or the teaching of her slave a trade, it is valid; because it is a known benefit for which it is permissible to offer compensation, so it is permissible to make it a dowry, like the sewing of her garment. If he gives her as a dowry the teaching of her, or the teaching of her [slave], a specific permissible poem, jurisprudence, language, grammar, or other such religious sciences for which it is permissible to take a wage for teaching, it is permissible, and the naming is valid; because it is permissible to take a wage for it, so it is permissible as a dowry, like the benefits of a house.

Section: As for teaching the Quran, there is a difference of opinion narrated from Ahmad regarding making it a dowry. He said in one place: I dislike it. He said in another place: There is no harm if a man (27) marries a woman on the condition that he teaches her a surah of the Quran, or for two sandals. This is the school of al-Shafi'i. Abu Bakr said: There are two opinions in the issue, meaning two narrations. He said: My choice is that it is not permissible. This is the school of Malik, al-Layth, Abu Hanifah, Makhul, and Ishaq. Those who permitted it argued based on what Sahl ibn Sa'd al-Sa'idi narrated,