then she has the right to annul the marriage. This is narrated from Umar ibn al-Khattab, Sa'd ibn Abi Waqqas, Mu'awiya, 'Amr ibn al-'As, may Allah be pleased with them. This is also the position of Shurayh, Umar ibn Abd al-Aziz, Jabir ibn Zayd, Tawus, al-Awza'i, and Ishaq. Al-Zuhri, Qatada, Hisham ibn 'Urwa, Malik, al-Layth, al-Thawri, al-Shafi'i, Ibn al-Mundhir, and the scholars of opinion (Ashab al-Ra'y) invalidated these conditions. Abu Hanifa and al-Shafi'i said: The dowry is corrupted, not the contract, and she is entitled to the dowry of a peer (mahr al-mithl). They argued based on the saying of the Prophet (peace be upon him): "Every condition that is not in the Book of Allah is void, even if it were a hundred conditions." This is not in the Book of Allah, because the Sharia does not necessitate it. The Prophet (peace be upon him) also said: "Muslims are bound by their conditions, except a condition that makes lawful a forbidden thing or forbids a lawful thing." This forbids a lawful thing, which is marriage, concubinage, and travel. Furthermore, this is a condition that is not of the interest of the contract nor its requirement, and it was not built upon prevalence and extension, thus it is corrupt, just as if she stipulated that she would not surrender herself. Our argument is the statement of the Prophet (peace be upon him): "The most worthy of conditions for you to fulfill are those by which you have made lawful the private parts." Narrated by Sa'id. In another wording: "The most worthy of conditions that you should fulfill are those by which you have made lawful the private parts." (It is agreed upon). Also, the saying of the Prophet (peace be upon him): "Muslims are bound by..."