the night." It has also been narrated from the Prophet (peace be upon him) that he forbade the fast of silence. If one vows this during his I'tikaf or otherwise, he is not obligated to fulfill it. This is the opinion of al-Shafi'i, the scholars of opinion (ashab al-ra'y), and Ibn al-Mundhir. We know of no dissenter regarding this, based on what Ibn Abbas narrated: While the Prophet (peace be upon him) was delivering a sermon, he saw a man standing, so he asked about him. They said: "It is Abu Isra'il. He vowed to stand in the sun, not to sit, not to seek shade, not to speak, and to fast." The Prophet (peace be upon him) said: "Command him to speak, to seek shade, to sit, and to complete his fast." Narrated by al-Bukhari. This is because it is a vow to perform a prohibited act, so it is not binding on him, just like a vow to have sexual intercourse in the mosque. If he wishes to perform it, he is not permitted to do so, regardless of whether he vowed it or not. Abu Thawr and Ibn al-Mundhir said: He may perform it if he has embraced Islam. Our view is based on the prohibition against it—the apparent meaning of which is prohibition—the command to speak—the implication of which is obligation—and the statement of Abu Bakr al-Siddiq (may Allah be pleased with him): "This is not permissible; this is an act of the Jahiliyyah." This is explicit, and no one among the Companions disagreed with it to our knowledge; following this is more appropriate.
Section: It is not permissible to use the Quran as a substitute for speech, because that is using it for a purpose other than that for which it was intended, so it resembles using the Mus'haf (copy of the Quran) as a pillow or similar. It has been stated: "Do not debate using the Book of Allah." It is said: Its meaning is: Do not speak with it regarding a thing you see, such as seeing a man who has arrived at his appointed time and saying: "And you came upon a destiny, O Musa" or something similar. Abu 'Ubayd mentioned this meaning.
(11) See what follows regarding the story of Abu Isra'il. (12) In: Chapter of vows regarding that which one does not own and in disobedience, from the Book of Oaths. Sahih al-Bukhari 8/177. It was also recorded by Abu Dawud, in: Chapter of what has been narrated regarding vows in disobedience, from the Book of Oaths. Sunan Abi Dawud 2/208; Ibn Majah, in: Chapter of one who mixes obedience with disobedience in his vow, from the Book of Expiations. Sunan Ibn Majah; Imam Malik, in: Chapter of what is not permitted of vows in disobedience to Allah, from the Book of Vows. Al-Muwatta 2/475; and Imam Ahmad, in: Al-Musnad 4/168. (13) Mentioned previously on page 204. (14) In Gharib al-Hadith 4/475 there is an addition indicating that it is the statement of al-Zuhri. It is also in al-Fa'iq 3/446.
اللَّيْلِ". ورُوِىَ عن النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، أنَّه نَهَى عن صَوْمِ الصَّمْتِ (١١). فإن نَذَرَ ذلك فى اعْتِكافِه أو غيرِه لم يَلْزَمْهُ الوَفَاءُ به. وبهذا قال الشَّافِعِىُّ، وأصْحابُ الرَّأْىِ، وابنُ المُنْذِرِ. ولا نَعْلَمُ فيه مُخَالِفًا؛ لما رَوَى ابنُ عَبَّاسٍ، قال: بَيْنَا النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يَخْطُبُ، إذا هو بِرَجُلٍ قائِمٍ، فسَألَ عنه؟ فقالُوا: أبو إسْرَائِيلَ، نَذَرَ أن يَقُومَ فى الشَّمْسِ ولا يَقْعُدَ، ولا يَسْتَظِلَّ ولا يَتَكَلَّمَ، ويَصُومَ. فقال النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مُرُوهُ فَلْيَتَكَلَّمْ، ولْيَسْتَظِلّ، ولْيَقْعُدْ، ولْيُتِمَّ صَوْمَه". رَوَاهُ البُخَارِىُّ (١٢). ولأنَّه نَذْرُ فِعْلٍ مَنْهِىٍّ عنه، فلم يَلْزَمْهُ، كنَذْرِ المُباشَرَةِ فى المسجدِ. وإن أَرَادَ فِعْلَه لم يَكُنْ له ذلك، سواءٌ نَذَرَهُ أو لم يَنْذُرْهُ. وقال أبو ثَوْرٍ، وابنُ المُنْذِرِ: له فِعْلُه إذا كان أسْلَمَ. ولَنا، النَّهْىُ عنه، وظَاهِرُه التَّحْرِيمُ، والأمْرُ بِالكلامِ، ومُقْتَضَاهُ الوُجُوبُ، وقَوْلُ أبى بكرٍ الصِّدِّيقِ، رَضِىَ اللَّه عنه: إن هذا لا يَحِلُّ، هذا من عَمَلِ الجَاهِلِيَّةِ (١٣). وهذا صَرِيحٌ، ولم يُخَالِفْهُ أحَدٌ من الصَّحَابَةِ فيما عَلِمْنَاهُ، واتِّبَاعُ ذلك أوْلَى.
فصل: ولا يجوزُ أن يَجْعَلَ القُرْآنَ بَدَلًا من الكلامِ؛ لأنَّه اسْتِعْمَالٌ له فى غير ما هو له، فأشْبَهَ اسْتِعْمَالَ المُصْحَفِ فى التَّوَسُّدِ ونحوِه، وقد جاء: لَا تُنَاظِرُوا بِكِتَابِ اللهِ (١٤). قيل: مَعْنَاهُ لا تَتَكَلَّمْ به عند الشَّىْءِ تَرَاهُ، كأن تَرَى رَجُلًا قد جَاءَ فى
(١١) انظر ما يأتى فى قصة أبي إسرائيل.(١٢) فى: باب النذر فيما لا يملك وفى معصية، من كتاب الأيمان. صحيح البخارى ٨/ ١٧٧.كما أخرجه أبو داود، فى: باب ما جاء فى النذر فى المعصية، من كتاب الأيمان. سنن أبى داود ٢/ ٢٠٨. وابن ماجه، فى: باب من خلط فى نذره طاعة بمعصية، من كتاب الكفارات. سنن ابن ماجه. والإِمام مالك، فى: باب ما لا يجوز من النذور فى معصية اللَّه، من كتاب النذور. الموطأ ٢/ ٤٧٥. والإِمام أحمد، فى: المسند ٤/ ١٦٨.(١٣) تقدَّم فى صفحة ٢٠٤.(١٤) فى غريب الحديث ٤/ ٤٧٥ زيادة تدلُّ على أنَّه من كلام الزهرى. وهو أيضًا فى الفائق ٣/ ٤٤٦.
