al-Bukhari. (31) It is the same whether she requests marriage with a dowry equivalent to her status or less. This is the opinion of al-Shafi'i, Abu Yusuf, and Muhammad. Abu Hanifah said: They (32) may prevent her from marrying with less than the dowry of her peers (mahr al-mithl), because there is shame upon them in that, and it contains harm for her female relatives (33) due to the lowering of their dowries. We argue that the dowry is her exclusive right and a compensation specific to her, so they have no right to object to her regarding it, just as with the price of her slave or the rent (34) of her house. Furthermore, if she were to waive it after it became due, it would all be dropped, so a portion of it is all the more entitled to be [waivable]. Also, the Prophet (peace and blessings of Allah be upon him) said to a man who wanted to get married: (35) "Seek even a ring of iron." (36) And he said to a woman who had been married for two sandals: "Are you satisfied with two sandals for yourself?" She said, "Yes." So the Prophet (peace and blessings of Allah be upon him) permitted it. (37) As for their claim that it brings shame upon them, that is not the case; for 'Umar said: "If there were nobility in the world, or piety before Allah, the Messenger of Allah (peace and blessings of Allah be upon him) would have been the most entitled of you to it." (38) (39) He meant the excessive dowry. If she desires a specific equal (kuf'), and he wishes to marry her to someone else among her equals, and he refuses to marry her to the one she desired, he is considered a guardian who prevents her ('adil). However, if she requests marriage to someone who is not her equal, he has the right to prevent her from that, and he is not considered a preventer ('adil) by this; because if she were married to [someone who is not] (40) her equal, he would have the right to annul the marriage, so it is more fitting that she be prevented (41) from it in the first instance.