Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

Chapter on Vows

Introduction

Linguistically, a vow is the verbal noun of nazartu, anzuru—with the letter dhāl pronounced either with a ḍamma or a kasra—so the speaker is a nādhir, meaning: “I have obligated myself to do something that was not previously obligatory upon me.”

Legally, it is: a legally accountable, willing person binding himself, for the sake of Allah Most High, to perform something that the Sacred Law had not already made obligatory, by means of any wording that conveys such obligation—even if the person were a non-Muslim—provided the act is one of worship. In this case the vow is valid.

Making a vow is disliked in and of itself, even if it involves an act of worship, yet fulfilling it once its conditions have been met is obligatory.

A binding vow falls into six categories:

  1. The unrestricted vow: for example, one says, “I owe Allah a vow,” without specifying anything; or, “I owe Allah a vow if I do such-and-such,” and then carries it out. He must then offer the expiation for breaking an oath.

  2. The vow of obstinacy or anger: a vow suspended on a condition intended either to prevent an action or to compel it. The person may choose between doing what he vowed or paying the expiation for an oath.

  3. The vow to perform a permissible act: such as saying, “I owe Allah that I wear my garment,” and the like. He likewise has the choice between fulfilling it or paying the expiation for an oath.

  4. The vow concerning a disliked matter: such as vowing to divorce, and the like. It is recommended that he pay the expiation and not carry it out.

  5. The vow to commit a sin: such as vowing to kill someone. It is forbidden to fulfill, and he must pay the expiation for an oath.

  6. The vow of devotion: acts such as prayer or fasting carried out with the intention of drawing nearer to Allah absolutely, or conditioned upon the occurrence of a blessing or the removal of a calamity. Once the condition is realized, he must fulfill the vow.

Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) said: “A vow made to graves, to their occupants, or to a particular shaykh is a vow of disobedience and may not be fulfilled.”

باب النذر مقدمة النذر لغةً: مصدر نذرتُ أَنذُر، بضم الذَّال وكسرها، فأنا ناذر، أي: أوجبتُ على نفسي شيئًا لم يكن واجبًا عليَّ. وشرعًا: هو إلزامُ مكلفٍ مختارٍ نفسَه لله تعالى شيئًا غير لازم بأصل الشرع، بكلِّ قولٍ يدل عليه، ولو كان من كافر لعبادة فيصح. والنذر مكروه، ولو عبادةً، والوفاء به بشروطه: واجب. والنذر المنعقد ستَّة أقسام: ١ - النذر المطلق: كقوله: لله عليَّ نذر، ولم يسم شيئًا, ولله عليَّ نذر إنْ فعلت كذا، وفعله، فيلزمه كفَّارة يمين. ٢ - نذر اللجاج والغضب: وهو تعليق نذر بشرط يقصد منه المنع، أو الحمل عليه؛ فيخير بين فعل ما نذره، وبين كفَّارة يمين. ٣ - نذر فعل مباح: كقوله: لله عليَّ أن ألبس ثوبي ونحوه؛ فيُخيَّر أيضًا بين فعله وكفَّارة يمين. ٤ - نذر المكروه: كنذر الطلاق ونحوه؛ فيسن أنْ يكفِّر ولا يفعله. ٥ - نذر المعصية: كنذر القتل؛ فيحرم الوفاء به، ويكفر كفَّارة يمين. ٦ - نذر التبرر: كالصلاة والصوم ونحوه بقصد التقرب إلى الله مطلقًا، أو أنْ يعلق نذره بحصول نعمةٍ، أو دفع نقمة؛ فيلزمه الوفاء به إذا وجد شرطه. قال شيخ الإِسلام ابن تيمية: النذر للقبور، أو لأهل القبور، أو للشيخ فلان: نذر معصية، لا يجوز الوفاء به.

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