Its expiation is the slaughter of a ram, and he feeds it to the needy. This is the opinion of Abu Hanifah. It is also narrated from Ibn 'Abbas; because a vow to slaughter a son was established in the Law (Shari'ah) like a vow to slaughter a sheep, based on the evidence that Allah the Exalted commanded Ibrahim to slaughter his son, and it was a command to slaughter a sheep, and the law of those who came before us is a law for us as long as its abrogation has not been established. The evidence that he was commanded to slaughter a sheep is that Allah the Exalted does not command immorality or disobedience, and the slaughter of a son is among the major sins. Allah the Exalted said: {And do not kill your children out of fear of poverty}. And the Prophet (peace and blessings of Allah be upon him) said: "The greatest of the major sins is to set up a partner for Allah while He created you." It was said: "Then what?" He said: "To kill your child out of fear that he will eat with you." Al-Shafi'i said: This is of no consequence, and nothing is necessitated by it; because it is a vow of disobedience that is not required to be fulfilled, nor is it permissible, and no expiation is necessitated by it; because of the saying of the Prophet (peace and blessings of Allah be upon him): "There is no vow in disobedience, nor in what the son of Adam does not possess." And because of his saying (peace be upon him): "Whoever vows to disobey Allah, let him not disobey Him." As for us, we rely on his saying (peace be upon him): "There is no vow in disobedience, and its expiation is the expiation of an oath." And because the vow's legal status is the status of an oath, based on the evidence of his saying (peace be upon him): "A vow is an oath, and its expiation is the expiation of an oath." Thus, it is in the position of one who swears that he will slaughter his son. Their statement that the vow to slaughter a son is a metonymy (kinayah) for slaughtering a ram is not valid; because if Ibrahim had been commanded to slaughter a ram, the ram would not have been a ransom, nor would he have been fulfilling the vision before the slaughter of the ram.
(2) Recorded by al-Bayhaqi in: "Chapter on what has been reported regarding one who vows to slaughter his son or himself", from the Book of Oaths, Al-Sunan al-Kubra 10/73. And 'Abd al-Razzaq in: "Chapter on one who vows to slaughter himself", from the Book of Oaths and Vows, Al-Musannaf 8/460. (3) Surah al-Isra' 31. (4) Its verification was previously mentioned in: 11/497. (5) Its verification was previously mentioned in: 5/453. (6) Its verification was previously mentioned in: 4/456. (7) Omitted from [B]. (8) Recorded by Abu Dawud in: "Chapter on what has been reported regarding vows of disobedience", from the Book of Oaths and Vows, Sunan Abi Dawud 2/208. Al-Tirmidhi in: "Chapter on what has been reported from the Messenger of Allah (peace and blessings of Allah be upon him) that there is no vow in disobedience", from the Chapters on Vows, Aridat al-Ahwadhi 7/3, 4. Al-Nasa'i in: "Chapter on the expiation of a vow", from the Book of Oaths and Vows, Al-Mujtaba 7/24, 25. Ibn Majah in: "Chapter on vows of disobedience", from the Book of Expiations, Sunan Ibn Majah 1/686. And Imam Ahmad in: Al-Musnad 6/247. (9) Recorded by Imam Ahmad in: Al-Musnad 4/149, with the wording: "A vow is an oath".
كَفَّارتُه ذَبْحُ كَبْشٍ، ويُطْعِمُه المساكينَ. وهو قولُ أبى حنيفةَ. ويُرْوَى ذلك عن ابنِ عبّاسٍ (٢) أيضًا؛ لأَنَّ نَذْرَ ذَبْحِ الوَلَدِ جُعِلَ فى الشَّرْعِ كنذْرِ ذَبْحِ شاةٍ، بدليلِ أنَّ اللَّه تعالى أمرَ إبراهيمَ بذَبْحِ ولَدهِ، وكان أمْرًا بذَبْحِ شاةٍ، وشَرْعُ مَنْ قَبْلنا شرْعٌ لنا ما لم يَثْبُتْ نَسْخُه، ودليلُ أنَّه أُمِرَ بذبْحِ شاةٍ، أَنَّ اللَّه تعالَى لا يأْمُرُ بالفَحْشاءِ ولا بالْمَعاصِى، وذَبْحُ الوَلَدِ من كَبائِرِ المعاصِى. قال اللَّهُ تعالى: {وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ} (٣). وقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "أكْبَرُ الْكَبَائِرِ أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ". قِيلَ: ثم أىٌّ؟ قال: "أَنْ تَقْتُلَ وَلَدَكَ؟ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ" (٤). وقال الشافِعِىُّ: ليس هذا بشىءٍ، ولا يَجِبُ به شىءٌ؛ لأنَّه نَذْرُ مَعْصِيةٍ لا يَجِبُ الوفاءُ به، ولا يجوزُ، ولا تَجِبُ به كَفّارَةٌ؛ لقولِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "لَا نَذْرَ فِى مَعْصِيَةٍ، وَلَا فِيمَا لَا يَمْلِكُ ابْنُ آدَمَ" (٥). ولقولِه عليه السلام: "ومَنْ نَذَرَ أَنْ يَعْصِىَ اللَّه، فَلَا يَعْصِهِ" (٦). ولَنا، قولُه عليه السلام] (٧): "لا نَذْرَ فِى مَعْصِيَةٍ، وكَفُّارَتُه كَفَّارَةُ يَمِينٍ" (٨). ولأنَّ النَّذْرَ حُكْمُه حكمُ اليَمِينِ، بدليلِ قولِه عليه السلام: "النَّذرُ حَلْفَةٌ، وكَفَّارَتُه كفّارَةُ يمينٍ" (٩). فيكونُ بمنزِلَةِ من حَلَفَ ليَذْبَحَنَّ وَلَدَهَ. وقولُهم: إِنَّ النَّذْرَ لِذَبْحِ الوَلَدِ كنايَةٌ عن ذَبْحِ كبْشٍ. لا يَصِحُّ؛ لأَنَّ إبراهيمَ لو كان مأْمُورًا بذَبْحِ كَبْشٍ، لم يكُن الكَبْشُ فِداءً، ولا كان مُصَدِّقًا للرُّؤْيَا قبلَ ذَبْحِ الكَبْشِ،
(٢) أخرجه البيهقى، فى: باب ما جاء فى من نذر أن يذبح ابنه أو نفسه، من كتاب الأيمان. السنن الكبرى ١٠/ ٧٣. وعبد الرزاق، فى: باب من نذر لينحرن نفسه، من كتاب الأيمان والنذور. المصنف ٨/ ٤٦٠.(٣) سورة الإسراء ٣١.(٤) تقدم تخريجه، فى: ١١/ ٤٩٧.(٥) تقدم تخريجه، فى: ٥/ ٤٥٣.(٦) تقدم تخريجه، فى: ٤/ ٤٥٦.(٧) سقط من: ب. نقل نظر.(٨) أخرجه أبو داود، فى: باب ما جاء فى النذر فى المعصية، من كتاب الأيمان والنذور. سنن أبى داود ٢/ ٢٠٨. والترمذى، فى: باب ما جاء عن رسول اللَّه -صلى اللَّه عليه وسلم- أنه لا نذر فى معصية، من أبواب النذور. عارضة الأحوذى ٧/ ٣، ٤. والنسائى، فى: باب كفارة النذر، من كتاب الأيمان والنذور. المجتبى ٧/ ٢٤، ٢٥. وابن ماجه، فى: باب النذر فى المعصية، من كتاب الكفارات. سنن ابن ماجه ١/ ٦٨٦. والإمام أحمد، فى: المسند ٦/ ٢٤٧.(٩) أخرجه الإمام أحمد، فى: المسند ٤/ ١٤٩، بلفظ: "النذر يمين".
