for doing what he vowed, thus it does not necessitate an expiation, just like a vow of the impossible. As for us, we rely on what was previously stated in the section before it. Regarding the hadith of the woman who vowed to walk, the expiation was commanded in another hadith; Uqbah ibn Amir narrated that his sister vowed to walk to the Sacred House of God, and the Messenger of God (peace and blessings of God be upon him) was asked about that, so he said: "Command her to ride, and to offer an expiation for her oath." This is authentic (sahih) and was recorded by Abu Dawud. This is an addition that must be accepted, and it is possible that the narrator of the hadith narrated part of it and omitted another, or that the Prophet (peace and blessings of God be upon him) omitted mentioning the expiation in part of the hadith, referring to what was known from his hadith in another place. Included in this category is the case if one vows to perform a disliked act, such as divorcing his wife; this is disliked, based on the saying of the Prophet (peace and blessings of God be upon him): "The most hateful of permissible things to God is divorce" (41). Therefore, it is recommended that he not fulfill it and offer an expiation. If he does fulfill his vow, there is no expiation upon him, and the disagreement regarding it is like the one before it. The sixth category: The vow of that which is obligatory, such as the prescribed prayer. Our scholars said: It is not a binding vow. This is also the position of the companions of al-Shafi'i, because a vow is a commitment, and it is not valid to commit to something that is already incumbent upon one. It is possible that the vow is binding in a way that necessitates an expiation of an oath if he abandons it, just as if he had sworn to perform it; for a vow is like an oath, and the Prophet (peace and blessings of God be upon him) named it an oath (42). Likewise, if he vows a sinful act or a permissible one, it is not binding upon him, and he must offer an expiation if he does not perform it. The seventh category: The vow of the impossible, such as fasting yesterday. This does not become binding and does not necessitate anything, because its binding nature cannot be conceived, nor its fulfillment. If he swore to perform it, an expiation would not be required of him, so a vow is even more so. The principle of this chapter in the correct position of the school is that a vow is like an oath, and its requirements are the same as its requirements, except in the necessity of fulfilling it,
= that one owns and that which is in disobedience, from the Book of Oaths and Vows. Sahih al-Bukhari 3/25, 8/177; and Muslim in: The Chapter on one who vows to walk to the Ka'bah, from the Book of Vows. Sahih Muslim 3/1264. It was also recorded by Abu Dawud in: The Chapter on one who is seen to have an expiation upon him if it was in disobedience, from the Book of Oaths and Vows. Sunan Abi Dawud 2/219, 220; al-Tirmidhi in: The Chapter on what was narrated regarding one who swears to walk and is unable, from the Chapters on Oaths and Vows, 'Aridat al-Ahwadhi 7/21; al-Nasa'i in: The Chapter on what is required of one who makes a vow upon himself and is unable to fulfill it, from the Book of Oaths. Al-Mujtaba 7/28; Ibn Majah in: The Chapter on one who vows to perform Hajj walking, from the Book of Expiations. Sunan Ibn Majah 1/689; and Imam Ahmad in: Al-Musnad 3/106, 114, 183, 235, 271. (40) In [M]: "and it was narrated". (41) Its citation was previously provided in: 10/324. (42) Dropped from [B].
لفعلِ ما نَذَرَهُ، فلم يُوجِبْ كفَّارةً، كَنذْرِ المُسْتحيلِ. ولَنا، ما تقدَّم فى القِسْمِ الذى قبلَه. فأمَّا حديثُ التى نذْرتِ المَشْىَ، فقد أمرَ فيه بالكفَّارةِ فى حديثٍ آخَرَ، فرَوَى (٤٠) عُقْبةُ بنُ عامرٍ، أَنَّ أُختَه نذَرتْ أَنْ تَمْشِىَ إلى بيتِ اللَّهِ الحرامِ، فسُئِلَ رسولُ اللَّهِ -صلى اللَّه عليه وسلم- عن ذلك، فقال: "مُرُوهَا فَلْتَركَبْ، وَلْتُكَفِّرْ عَنْ يَمِينهَا". صحيحٌ، أخْرجَهُ أبو داوُدَ. وهذه زِيادة يجبُ الأخْذُ بها، ويجوزُ أن يكونَ الرَّاوِى للحديثِ رَوَى البعضَ وتركَ البعضَ، أو يكونَ النَّبِىُّ -صلى اللَّه عليه وسلم- تركَ ذِكرَ الكفَّارةِ فى بعض الحديثِ، إحالةً على ما عُلِمَ من حديثه فى مَوْضِعٍ آخرَ. ومن هذا القِسْم إذا نَذَرَ فعلَ مَكْروهٍ، كطلاقِ امرأتِه، فإنَّه مَكْرُوهٌ، بِدليلِ قولِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "أبْغَضُ الْحَلَالِ إِلَى اللَّهِ الطَّلَاقُ" (٤١). فالمُسْتحَبُّ أَنْ لا يَفِىَ، ويُكفِّرَ، فإن وَفَى بِنذْرِه، فلا كفَّارةَ عليه، والخلافُ فيه كالذى قَبلَه. القسم السادس، نَذْرُ الواجب، كالصلاةِ المكْتوبَةِ، فقال أصْحابُنا: لا ينْعَقِدُ نَذْرُه. وهو قولُ أصحابِ الشَّافعى؛ لأَنَّ النَّذْرَ الْتِزامٌ، ولا يصِحُّ الْتِزامُ ما هو لازِم له. ويَحْتَمِلُ أَنْ ينْعَقِدَ نَذْرُه مُوجبًا كفَّارةَ يَمِينٍ إِنْ تركَه، كما لو حلَف على فِعْلِه؛ فإِنَّ النَّذْرَ كاليَمِينِ، وقد سَمَّاه النَّبِىُّ -صلى اللَّه عليه وسلم- يَمِينًا (٤٢). وكذلك لو نَذَرَ مَعْصِيَةً أو مُباحًا، لم يَلْزَمْه، ويُكفِّرُ إذا لم يفْعَلْهُ. القسم السابع، نَذْرُ المُستَحيلِ، كصومِ أمسِ، فهذا لا ينْعَقِدُ، ولا يُوجِبُ شيئًا؛ لأنَّه لا يُتَصَوَّرُ انْعِقادُه، ولا الوَفاءُ به، ولو حلَف على فِعْلِه لم تَلْزَمْه كفَّارةٌ، فالنَّذْرُ أوْلَى، وعَقْدُ البابِ فى صحيحِ المذْهبِ، أَنَّ النَّذْرَ كاليَمِينِ، ومُوجَبُه مُوجَبُها، إِلَّا فى لُزومِ الوفاءِ به،
= يملك وفى معصية، من كتاب الأيمان والنذور. صحيح البخارى ٣/ ٢٥، ٨/ ١٧٧. ومسلم، فى: باب من نذر أن يمشى إلى الكعبة، من كتاب النذور. صحيح مسلم ٣/ ١٢٦٤.كما أخرجه أبو داود، فى: باب من رأى عليه كفارة إذا كان فى معصية، من كتاب الأيمان والنذور. سنن أبى داود ٢/ ٢١٩، ٢٢٠. والترمذى، فى: باب ما جاء فى من يحلف بالمشى ولا يستطيع، من أبواب الأيمان والنذور، عارضة الأحوذى ٧/ ٢١. والنسائى، فى: باب ما الواجب على من أوجب على نفسه نذرا فعجز عنه، من كتاب الأيمان. المجتبى ٧/ ٢٨. وابن ماجه، فى: باب من نذر أن يحج ماشيا، من كتاب الكفارات. سنن ابن ماجه ١/ ٦٨٩. والإمام أحمد، فى: المسند ٣/ ١٠٦، ١١٤، ١٨٣، ٢٣٥، ٢٧١.(٤٠) فى م: "وروى".(٤١) تقدم تخريجه، فى: ١٠/ ٣٢٤.(٤٢) سقط من: ب.
