of it; because it is a rule in which the third is considered, so it resembles a bequest of it.
Section: If one vows to give charity of a certain amount of wealth, and then acquits his debtor of that amount, intending by it the fulfillment of the vow, it does not suffice him, even if the debtor is among those eligible for charity. Ahmad said: It does not suffice him until he takes possession of it. This is because charity necessitates transferring ownership, and this is a waiver, so it does not suffice, just as in Zakat. Ahmad said regarding someone who vowed to give charity with wealth, while in his mind it was one thousand: It suffices him to give out whatever he wishes. This is because the term "wealth" applies to even a small amount, and what he intended is an addition to what the term covers, and a vow is not made binding by mere intention. The analogical deduction (Qiyas) is that what he intended is binding upon him; because he intended by his speech that which it admits, so the ruling attaches to it, like an oath. Ahmad has explicitly stated regarding one who intends a fast or prayer, and in his mind it is more than what his expression covers, that it is binding upon him, and this is the same. And God knows best.
1854 - Issue; He said: (And whoever vows to fast, and he is a very old man who cannot bear fasting, he shall pay the expiation for an oath, and feed a poor person for every day.)
Its summary is that whoever vows an act of obedience that he cannot bear, or was capable of it then became unable to do it, must pay an oath expiation; due to what Uqbah ibn Amir narrated, saying: My sister vowed to walk to the House of God barefoot, so she ordered me to seek a legal opinion for her from the Messenger of God (peace and blessings of God be upon him). I sought his opinion, and he said: "Let her walk, and let her ride." Agreed upon (1). According to Abu Dawood: "And let her pay the expiation for her oath" (2). And for Al-Tirmidhi: "And let her fast three days." From Aisha, that the Prophet (peace and blessings of God be upon him) said: "There is no vow in disobedience to God, and its expiation is the expiation of an oath" (3). He said: "And whoever makes a vow he cannot bear, its expiation is the expiation of an oath." Narrated by Abu Dawood (4), who said: The one who narrated it from Ibn Abbas attributed it to him (Mawquf) (5). And Ibn Abbas said: Whoever makes a vow and does not name it, its expiation is the expiation of an oath,
(1) Its verification preceded on page 626. (2) In [M]: "and let her pay the expiation". (3) Its verification preceded on page 477. (4) In: Chapter of those who make a vow they cannot bear, from the Book of Oaths and Vows. Sunan Abi Dawood 2/216. It was also recorded by Ibn Majah in: Chapter of those who make a vow and do not name it, from the Book of Expiations. Sunan Ibn Majah 1/687. And by Al-Daraqutni in: The Book of Vows. Sunan Al-Daraqutni 4/159. (5) This is the following of Ibn Abbas's statement, as some narrated it as Mawquf, as Abu Dawood mentioned. Abu Dawood, Ibn Majah, and Al-Daraqutni narrated it from Ibn Abbas as Marfu' (attributed to the Prophet) in the aforementioned places. See the footnote of Al-Daraqutni.
منه؛ لأنَّه حُكْمٌ يُعْتَبَرُ فيه الثُّلثُ، فأشْبَهَ الوَصِيَّةَ به.
فصل: وإذا نَذَرَ الصدقةَ بقَدْرٍ من المالِ، فأبْرَأَ غرِيمَه من قَدْرِه، يَقْصِد به وفاءَ النَّذْرِ، لم يُجزِئْه، وإِنْ كان الغَرِيمُ من أهلِ الصدقةِ. قال أحمدُ: لا يُجْزِئُه حتى يقْبِضَه. وذلك لأنَّ الصدقةَ تقْتَضِى التَّمْلِيكَ، وهذا إسْقاطٌ، فلم يُجْزِئْه، كما فى الزَّكاةِ. وقال أحمدُ، فى مَن نَذَرَ أن يتصدَّقَ بمالٍ، وفى نفسِه أنَّه ألْفٌ: أجْزأَه أَنْ يُخْرِجَ ما شاءَ. وذلك لأنَّ اسمَ المالِ يقَعُ على القليلِ، وما نَواه زيادةٌ على ما تَناوَله الاسمُ، والنَّذْرُ لا يَلْزَمُ بالنيةِ. والقياسُ أن يَلْزَمَه ما نَواهُ؛ لأنَّه نَوَى بِكلامِه ما يَحْتَمِلُه، فتعَلَّقَ الحُكْمُ به، كاليَمِينِ. وقد نَصَّ أحمدُ، فى مَن نَوى صَوْمًا أو صلاةً، وفى نفسِه أكثرُ ممَّا يتَناوَلُه لَفْظُه، أنَّه يَلْزَمُه ذلك، وهذا كذلك. واللَّهُ أعلمُ.
١٨٥٤ - مسألة؛ قال: (وَمَنْ نذَرَ أَنْ يَصُومَ، وَهُوَ شَيْخٌ كَبِيرٌ لَا يُطِيقُ الصِّيَامَ، كَفَّرَ كَفَّارَةَ يَمينٍ، وأَطْعَمَ لِكُلِّ يَوْمٍ مِسْكِينًا)
وجُملتُه أَنَّ مَن نَذَرَ طاعةً لا يُطِيقها، أو كان قادرًا عليها، فعجَزَ عنها، فعليه كفَّارةُ يَمِينٍ؛ لِما رَوى عُقبةُ بنُ عامرٍ، قال: نَذَرتْ أخْتى أَنْ تَمْشِىَ إلى بيتِ اللَّه حافِية، فأمَرتْنِى أَنْ أسْتَفْتِىَ لها رسولَ اللَّهِ -صلى اللَّه عليه وسلم-، فاسْتفتَيْتُه، فقال: "لتَمْشِ، وَلْتَرْكَبْ". مُتَّفَقٌ عليه (١). ولأبى داودَ: "ولْتُكَفِّرْ (٢) يَمِينَهَا". وللتِّرمِذِىِّ: "وَلْتَصُمْ ثَلَاثَةَ أيَّامٍ". وعن عائشةَ، أَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "لَا نَذْرَ فِى مَعْصِيَةِ اللَّهِ، وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ" (٣). قال: "وَمَنْ نَذَرَ نَذْرًا لَا يُطِيقُهُ، فَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ". روَاه أبو داودَ (٤)، وقال: وَقَفَهُ مَن روَاه عنِ ابنِ عبَّاسٍ (٥). وقال ابنُ عباس: مَن نَذَرَ نذرًا لم يُسمِّه، فكفَّارتُه كفَّارةُ يَمِينٍ،
(١) تقدم تخريجه، فى: صفحة ٦٢٦.(٢) فى م: "وتكفر".(٣) تقدم تخريجه، فى: صفحة ٤٧٧.(٤) فى: باب من نذر نذرًا لا يطيقه، من كتاب الأيمان والنذور. سنن أبى داود ٢/ ٢١٦.كما أخرجه ابن ماجه، فى: باب من نذر نذرا لم يسمه، من كتاب الكفارات. سنن ابن ماجه ١/ ٦٨٧. والدارقطنى، فى: كتاب النذور. سنن الدارقطنى ٤/ ١٥٩.(٥) وهو التالى من قول ابن عباس، حيث رواه بعضهم موقوفًا، كما ذكر أبو داود. ورواه أبو داود وابن ماجه والدارقطنى عن ابن عباس مرفوعا، فى المواضع السابقة. وانظر حاشية الدارقطنى.
