the obligation here concerns wealth; thus, it is like zakah: it is due from an insane person, whereas prayer and fasting are not due from him.

But if the person making the vow dies before the condition comes to pass, then nothing is due from him—neither a financial nor a bodily act of worship. That is, neither charity nor fasting is due, and nothing is to be made up on his behalf.

Sixth: When He gave them from His bounty, they neglected both matters: charity and prayer. Thus, His saying, “they withheld it,” is the opposite of charity; and His saying, “and turned away while they were averse,” [al-Tawbah 9:76] is the opposite of prayer.

“So He caused hypocrisy to follow in their hearts until the Day they meet Him, because they broke their promise to Allah and because they used to lie.” [al-Tawbah 9:77] We seek refuge in Allah—from this continuing until death. “Until the Day they meet Him, because they broke their promise to Allah and because they used to lie.” [al-Tawbah 9:77]

It is said that this verse was revealed concerning a man among the Companions named Tha‘labah ibn Hatib. However, this is not correct; rather, it is false and weak. A student at the Islamic University wrote an academic dissertation in which he demonstrated that this is a fabrication and that this Companion did not commit such a deed.

His statement: “Or, if my absent property is returned safely, then I vow to Allah such-and-such.” Or he says: “If I succeed, then I vow to Allah such-and-such.”

His statement: “If the condition comes to pass, he must fulfill it.” The evidence is the Prophet’s saying: “Whoever vows to obey Allah, let him obey Him.” (1) This includes acts of obedience whether they are conditional upon something or unconditional.

His statement: “Except when he vows to give all his wealth in charity, or a specified portion of it exceeding …”