Huquq Al al-BaytIbn Taimiya

If certain uninformed people suppose that one of these forbidden vows has actually met their need—by bringing them wealth, good health, and the like, or by warding off an enemy’s harm and the like—they are deluded.

It is authentically reported that the Prophet (may Allah bless him and grant him peace) forbade making vows, saying, “They do not bring about any good; they merely extract (charity) from a miser.” 1

Thus he deemed the very act of vowing disliked, even though fulfilling a vow is obligatory when the thing vowed is an act of obedience to Allah and His Messenger (peace and blessings be upon him).

The Prophet (peace be upon him) further taught that vows do not bring good; they only draw something out of the stingy—a meaning transmitted from him through several routes even with respect to vows that are pure acts of devotion to Allah. How much more so, then, with a vow that involves polytheism? Such a vow may neither be undertaken nor fulfilled.

Although this practice has become widespread among Muslims, and many people now frequent the graves of the righteous—whether from the Prophet’s family or others—people are duty-bound to obey Allah and His Messenger, to follow the religion with which Allah sent His Prophet, and not to introduce into the faith anything for which Allah has granted no permission. Allah sent the messengers and revealed the scriptures only so that all religion might belong entirely to Him and so that people would worship Him alone, without partner.

As He, Exalted is He, says: “Ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped apart from the Most Merciful?” 2

(1) Reported by al-Bukhari, Sahih, Book of Faith, ch. 26, and Book of Predestination, ch. 6; Muslim, Sahih, Book of Predestination, hadiths 2–6; Abu Dawud, Book of Oaths, ch. 18; al-Tirmidhi, Book of Vows, ch. 11; al-Nasai, Book of Oaths, chs. 24 and 26; Ibn Majah, Book of Expiations, ch. 15; and Ahmad, al-Musnad, 2/61, 235, 242, 314, 401, 412, 436. (2) Quran, Surah al-Zukhruf, verse 45.
وإذا اعتقد بعض الجهال أن بعض هذه النذور المحرمة قد قضت حاجته يجلب المنفعة من المال والعافية ونحو ذلك, أو بدفع المضرة من العدو ونحو, فقد غلط في ذلك. فقد صح عن النبي صلى لله عليه وسلم أنه نهى عن النذر وقال: "إنه لا يأتي بخير, ولكنه يستخرج به من البخيل" ١. فعد النذر مكروها, وإن كان الوفاء به واجبا إذا كان المنذور طاعة الله ورسوله ﷺ. وقد أخبر النبي ﷺ أن النذر لا يأتي بخير وإنما يستخرج به من بخيل, وهذا المعنى قد ثبت عن النبي ﷺ من غير وجه, فيما كان قربة محضة لله, فكيف بنذر شرك؟ فإنه لا يجوز نذره ولا الوفاء به. وهذا وإن كان قد عمر الإسلام, وكثر العكوف على القبور التي هي للصالحين من أهل البيت وغيرهم, فعلى الناس أن يطيعوا الله ورسوله, ويتبعون دين الله الذي بعث به نبيه ﷺ, ولا يشرعوا من الدين ما لم يأذن به الله, فإن الله إنما أرسل الرسل, وأنزل الكتب ليكون الدين كله لله, وليعبدوا الله وحده لا شريك له. كما قال تعالى: ﴿وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ﴾ ٢.
١-أخرجه البخاري في كتاب الإيمان باب٢٦,وفي القدر باب٦.ومسلم في كتاب القدر حديث ٢-٣-٤-٥-٦-وأبو داود في كتاب الأيمان باب١٨. والترمذي في كتاب النذور باب١١. والنسائي في كتاب الأيمان ٢٤-٢٦. وابن ماجة في كتاب الكفارات باب١٥. والإمام أحمد ٢/٦١-٢٣٥-٢٤٢-٤٠١-٣١٤-٤١٢-٤٣٦. ٢-سورة الزخرف, آية:٤٥.

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