One will say, “I took to the sea, so I made a vow.” Another says, “I was detained, so I made a vow.” Yet another says, “I was struck by poverty, so I made a vow.”
It has become firmly lodged in their minds that these vows are the very cause of obtaining what they seek and averting what they fear. Yet the Truthful and Trustworthy Messenger—may Allah bless him and grant him peace—has told us that even a vow of obedience to Allah—let alone one of disobedience—is no cause for bringing about any good. Whatever good reaches the one who makes a vow merely coincides with it, just as it may coincide with any other outward cause. Thus, these unlawful supplications are no more effective in securing the desired outcome than such vows are in achieving it.
Indeed, many people claim, “Such-and-such a place, or such-and-such a shrine, or such-and-such a grave accepts vows,” meaning that they pledged a vow there on condition that their need be met, and it was met. Others say, “Supplication at such-and-such a shrine or grave is answered,” meaning that they once prayed there and perceived a response. Now, if those who propagate falsehood ascribe the fulfillment of their needs to a particular vow that involves disobedience—even though a vow, in and of itself, has no causal power—then it is hardly surprising that they would also attribute
(1) The words, “and another says, ‘rakibtu al-nahr, so I made a vow,’” are missing from manuscript T.
(2) Manuscripts A, J, and D read: sabab an li-l-khayr (“a cause of good”); manuscript D alone has: li-husuli khayr (“for the attainment of good”).
(3) The word yuwafiquhu (“corresponding to it”) is absent from manuscript T.
(4) From this point up to the phrase bal tajidu (“rather, you will find”)—about half a line—is missing from manuscript A.
(5) The words aw al-qabr al-fulani (“or such-and-such a grave”) are absent from manuscript T.
(6) The word wa-qadaytu (“and I fulfilled [it]”) is absent from manuscript B.
(7) Manuscript B reads: yudifun (“they pour/they add”).
(8) Manuscripts A and T read: hajatahum (“their needs”).
(9) On folio 161 of manuscript T there is a marginal note that reads: “Dawud the physician says: This innovation originates with the Jews, for they make vows concerning everything that befalls them. If someone tells one of them, ‘Pray, fast, or give charity,’ he replies, ‘No, rather I will vow to such-and-such a place or to such-and-such an old woman,’ and the like. Some ignorant Muslims assist them in this: indeed, I know a well-known Muslim shaykh who vows oil to their church, claiming it is for al-Khidr, upon him be peace, in the village of Jobar. He says, ‘I tried it and found it successful.’ Thus this ignoramus was helping them in their religious affair.” End of note.