Mas'ud, Ibn Abbas, Jabir, and Aisha (13). This is also the view of al-Hasan, Ata', Tawus, al-Qasim, Salim, al-Sha'bi, al-Nakha'i, Ikrimah, Sa'id ibn Jubayr, Malik, al-Thawri, and Muhammad ibn al-Hasan. I know of no dissenter regarding this except al-Shafi'i, who said: His vow does not take effect and there is no expiation for it; because some vows do not require expiation. Our evidence is what Uqbah ibn Amir narrated, saying: The Messenger of God (peace and blessings of God be upon him) said: "The expiation for a vow, if it is not specified, is the expiation of an oath" (16). Narrated by al-Tirmidhi (17), who said: This is a hasan (good), sahih (authentic), gharib (strange) hadith. It is an explicit text, and this is the opinion of those whom we have named from the Companions and the Successors (Tabi'un), and we do not know of any dissenter to them in their era, so it constitutes consensus (ijma').
The fourth category: The vow of disobedience (ma'siyah). Fulfilling it is not permitted by consensus, because the Prophet (peace and blessings of God be upon him) said: "Whoever vows to disobey God, let him not disobey Him." Furthermore, disobeying God Almighty is not permitted under any circumstances, and it is incumbent upon the vower to offer an expiation of an oath. Something similar to this is narrated from Ibn Mas'ud, Ibn Abbas, Jabir, Imran ibn Husayn, and Samurah ibn Jundub (18). This is the position of al-Thawri, Abu Hanifah, and his companions. It is narrated from Ahmad what indicates that he is not liable for an expiation, as he said regarding a man who vowed to demolish another's house brick by brick: "He is not liable for an expiation." This is similar in meaning. This is also narrated from Masruq and al-Sha'bi. This is the school of Malik and al-Shafi'i, based on the saying of the Messenger of God (peace and blessings of God be upon him): "There is no vow in disobedience to God, nor in what the servant does not own." Narrated by Muslim (19). He also said: "There is no vow upon a man regarding what he does not own." Agreed upon (20). And he said:
(13) See what was narrated by Abd al-Razzaq in: The Chapter on 'There is no vow in disobedience to God' from the Book of Oaths and Vows, Al-Musannaf 440-442, 444, 445. (14) In [B]: "al-nudhur" (vows). (15) In [M]: "yusammuhu". (16) In [M]: "al-yamin" (the oath). (17) In: The Chapter on what has been narrated concerning the expiation of a vow if it is not specified, from the Chapters on Vows. 'Aridat al-Ahwadhi 7/7. It was also narrated by Muslim in: The Chapter on the expiation of a vow, from the Book of Vows. Sahih Muslim 3/1265; Abu Dawud in: The Chapter on one who makes a vow but does not specify it, from the Book of Oaths. Sunan Abi Dawud 2/216; al-Nasa'i in: The Chapter on the expiation of a vow, from the Book of Oaths. Al-Mujtaba 7/24; and Imam Ahmad in: Al-Musnad 4/144, 146, 147. (18) See footnote 13 above; the hadith of Imran will follow. (19) Its documentation has been provided previously on page 34. See also page 119. (20) Narrated by al-Bukhari in: The Chapter on what is forbidden regarding insults and cursing, from the Book of Good Manners (Adab). Sahih al-Bukhari 8/19.
مسعود، وابنِ عبَّاس، وجابر، وعائشةَ (١٣). وبه قال الحسنُ، وعَطاءٌ، وطَاوُس، والقاسمُ، وسالمٌ، والشَّعْبِىُّ، والنَّخَعِىّ، وعِكْرِمةُ، وسعيدُ بن جُبَيْرٍ، ومالكٌ، والثَّوْرِىُّ، ومحمد بن الحسنِ. ولا أعلمُ فيه مُخَالِفًا إِلَّا الشَّافِعىّ، قال: لا ينْعَقِدُ نَذْرُه، ولا كفَّارةَ فيه؛ لأنَّ مِن النَّذْرِ (١٤) ما لا كفَّارةَ فيه. ولَنا، ما رَوى عُقبَةُ بنُ عامرٍ قال: قال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "كَفَّارَةُ النَّذْرِ إِذَا لَمْ يُسَمَّ (١٥)، كَفَّارَةُ يَمِينٍ" (١٦). رَواهُ التِّرْمِذىُّ (١٧). وقال: هذا حديثٌ حسنٌ صَحيحٌ غَريبٌ. ولأنه نَصٌّ، وهذا قولُ من سَمَّيْنَا من الصَّحابةِ والتابِعين، ولا نعْرِفُ لهم فى عَصْرِهم مُخَالِفًا، فيكونُ إجْماعًا. القسم الرابع، نَذْرُ المَعْصِيةِ، فلا يحِلُّ الوَفاءُ به إجْماعًا، ولأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "مَنْ نَذَرَ أَنْ يَعْصِىَ اللَّهَ فَلَا يَعْصِهِ". ولأنَّ مَعْصيةَ اللَّهِ تعالى لا تحِل فى حالٍ، ويجبُ على النَّاذِرِ كفَّارةُ يَمِينٍ. رُوِىَ نحوُ هذا عن ابنِ مَسْعودٍ، وابنِ عبَّاسٍ، وجابرٍ، وعِمْرانَ بنِ حُصَيْن، وسَمُرَةَ بنِ جُنْدُبٍ (١٨). وبه قال الثَّورىُّ، وأبو حنيفةَ، وأصحابُه. ورُوِىَ عن أحمدَ ما يَدلُّ على أنَّه لا كَفَّارَةَ عليهِ، فإنه قال، فى مَن نَذَر ليَهْدِمَنَّ دارَ غيرِه لَبِنَةً لَبِنَةً: لَا كَفارةَ عليه. وهذا فى مَعْناه. ورُوِىَ هذا عن مَسْروقٍ، والشَّعْبِىِّ. وهو مذهبُ مالكٍ، والشَّافِعىِّ؛ لِقَولِ رسولِ اللَّه -صلى اللَّه عليه وسلم-: "لَا نَذْرَ فِى مَعْصِيَةِ اللَّهِ، وَلَا فِيمَا لَا يَمْلِكُ العَبْدُ". روَاه مسلم (١٩). وقال: "لَيْسَ عَلَى الرَّجُلِ نَذْرٌ فِيمَا لَا يَمْلِكُ". متَّفَقٌ عليه (٢٠). وقال:
(١٣) انظر: ما أخرجه عبد الرزاق، فى: باب لا نذر فى معصية اللَّه، من كتاب الأيمان والنذور. المصنف ٤٤٠ - ٤٤٢، ٤٤٤، ٤٤٥.(١٤) فى ب: "النذور".(١٥) فى م: "يسمه".(١٦) فى م: "اليمين".(١٧) فى: باب ما جاء فى كفارة النذر إذا لم يسم، من أبواب النذور. عارضة الأحوذى ٧/ ٧.كما أخرجه مسلم، فى: باب فى كفارة النذر، من كتاب النذر. صحيح مسلم ٣/ ١٢٦٥. وأبو داود، فى: باب من نذر نذرا لم يسمه، من كتاب الأيمان. سنن أبى داود ٢/ ٢١٦. والنسائى، فى: باب كفارة النذر، من كتاب الأيمان. المجتبى ٧/ ٢٤. والإمام أحمد، فى: المسند ٤/ ١٤٤، ١٤٦، ١٤٧.(١٨) انظر الحاشية ١٣ المتقدمة، ويأتى حديث عمران.(١٩) تقدم تخريجه، فى: صفحة ٣٤. وانظر: صفحة ١١٩.(٢٠) أخرجه البخارى، فى: باب ما ينهى عن السباب واللعن، من كتاب الأدب. صحيح البخارى ٨/ ١٩. =
