Oaths and Vows

Sa‘d's mother had died, before fulfilling a vow that was due upon her. Her son Sa‘d asked the Prophet (may Allah's peace and blessings be upon him) whether he could fulfill it on her behalf, and the Prophet (may Allah's peace and blessing be upon him) allowed him to do so.

صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423هـ. الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري، ط1، دار الفكر، دمشق، 1381هـ. عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق، بيروت، مؤسسة قرطبة، 1408هـ. تيسير العلام شرح عمدة الأحكام، للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة، 1426هـ. تأسيس الأحكام للنجمي، ط2، دار علماء السلف، 1414ه.

The Prophet (may Allah's peace and blessings be upon him) forbade making a vow, which means that a person obliges himself to do something not ordained upon him by the Shariah. He said: A vow does not advance anything or postpone it. Rather. it is only a means whereby something can be extracted from the miser who only does what is obligatory for him; and a vow does not bring about something that had not been predestined for him.

1. It is not prescribed in the Shariah to make a vow, but if a person makes one, he is obligated to fulfill it, unless it involves a sin.
2. The cause for the forbiddance is that "it does not bring good", as it cannot ward off anything decreed by Allah, and lest a vow maker may think that the fulfillment of his need was the result of the vow. Allah Almighty is Free of need for that.
3. Al-Qurtubi said: This forbiddance lies where one may say, for example: If Allah cures my sick person, I shall give such and such in charity. The reason behind dislike is that when he made the mentioned act of piety dependent upon the mentioned purpose, it appeared that he did not have the intention to draw close to Allah Almighty for what He did, but he took the path of compensation in this regard. This is made clear by the fact that if He did not cure his sick person, he would not give the charity he made conditional upon this cure. Such is the attitude of a miser, who does not give anything of his money without immediate compensation that is mostly higher than the given amount.

صحيح البخاري (8/ 124) (6608). صحيح مسلم (3/ 1261) (1639). خلاصة الكلام شرح عمدة الأحكام، لفيصل آل مبارك (ص353). تيسير العلام شرح عمدة الأحكام، لعبد الله البسام (ص693).

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) informs that he went to the Messenger of Allah (may Allah's peace and blessings be upon him) along with a group of people from his tribe. They aimed to ask the Prophet (may Allah's peace and blessings be upon him) to give them camels to ride so that they could take part in Jihad. He (may Allah's peace and blessings be upon him) swore that he would not provide them with mounts and that he did not have any to give them. They went back and stayed for a period of time. Then, three camels were brought to the Prophet (may Allah's peace and blessings be upon him), who sent them to them. They said to one another: Allah will not bless these camels for us, for the Prophet (may Allah's peace and blessings be upon him) swore that he would not provide us with mounts. So, they went and asked him about this issue. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: Allah Almighty is the One Who has provided you with mounts, for He has granted help and sustenance. I am only a means through which this has come to pass. Then, he (may Allah's peace and blessings be upon him) said: By Allah, Allah Willing, I do not take an oath to do or abandon something and then see that another choice is better and preferable except that I choose to do what is better, aleave the thing upon which I swore, and make expiation for my oath.

1. It is permissible to swear without being asked to, in order to affirm some information, even if it relates to the future.
2. It is permissible to make an exception by the phrase "Allah Willing" after taking an oath. If the exception is intended and associated with the oath, no expiation is due if the oath is broken.
3. A Muslim is encouraged to violate his oath if he sees a better choice and make an expiation for his oath.

صحيح البخاري (8/ 146) (6718). صحيح مسلم (3/ 1268) (1649). خلاصة الكلام شرح عمدة الأحكام، لفيصل آل مبارك (ص345). تيسير العلام شرح عمدة الأحكام، للبسام (ص682).

Prophet Sulaymān ibn Dawūd (peace be upon him) said to his interlocutor that he would have intercourse with seventy wives of his. It was permissible to combine such a number of wives in Sulaymān's time, or it was something specific to him. His intention was that each woman would give birth to a boy would who fight in the cause of Allah. His interlocutor told him to say: "Allah willing!" But he forgot to do so. He had intercourse with his wives, but none of them gave birth, except for one woman who gave birth to a stillborn. The Prophet (may Allah's peace and blessings be upon him) said that if Sulaymān had said "Allah willing", he would have fulfilled his oath and realized his wish.

-صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه. -صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423هـ. -عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق ، بيروت، مؤسسة قرطبة، 1408هـ. -تأسيس الأحكام، للنجمي، ط2، دار علماء السلف، 1414ه. -تيسير العلام شرح عمدة الأحكام، للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة، 1426هـ. -الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري، ط. دار الفكر بدمشق، الطبعة الأولى 1381هـ.

Ka‘b ibn Mālik al-Ansāri (may Allah be pleased with him) was one of three Companions who did not join the battle of Tabūk without a valid excuse but without being guilty of hypocrisy. When the Prophet (may Allah's peace and blessings be upon him) came back, he refrained from talking to them and told his Companions to do the same. They remained in that state of abandonment until Allah, the Exalted, revealed that He forgave their fault. The Prophet and the Companions were pleased with this. Ka‘b was so happy with Allah's pleasure and acceptance of his repentance that he wanted to give his entire fortune in charity for the sake of Allah, the Almighty. However, the Prophet (may Allah's peace and blessings be upon him) instructed him to keep some of his wealth. When Allah, the Almighty, knew about his truthful intention and sincere repentance, He forgave his sins even though he did not actually go through with it. Indeed, Allah does not burden a person beyond his scope. Therefore, Ka‘b gave part of his fortune in charity out of joy with Allah's pleasure and to gain Allah's reward in the Hereafter, and he kept part of it in order to be able to take care of his and his family's expenses. Verily, Allah is Ever-Merciful to His servants.

-صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه. -صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423هـ. -عمدة الأحكام من كلام خير الأنام صلى الله عليه وسلم لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق ، بيروت، مؤسسة قرطبة، 1408هـ. -تأسيس الأحكام للنجمي، ط2، دار علماء السلف، 1414ه. -تيسير العلام شرح عمدة الأحكام للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة، 1426هـ. -الإلمام بشرح عمدة الأحكام, إسماعيل الأنصاري, الطبعة الثانية 1392هـ. -الشرح الممتع على زاد المستقنع، محمد بن صالح بن محمد العثيمين، دار ابن الجوزي، الطبعة: الأولى، 1422- 1428هـ.

The Prophet (may Allah's peace and blessings be upon him) warned against swearing an oath by Allah while knowing that one is lying in his oath in order to unjustly acquire someone else's property. Such a person will meet Allah while He is angry with him. Al-Ash‘ath ibn Qays (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said this when there was a dispute between him and a Jewish man over the ownership of a piece of land. They both brought their case to the Prophet (may Allah's peace and blessings be upon him), who then said to Al-Ash‘ath: You must provide evidence to support your claim. If you are unable to do so, then you only have the oath of your opponent, the one being accused. Al-Ash‘ath said: O Messenger of Allah, then the Jewish man will take an oath without hesitation and take my money. So Allah Almighty revealed confirmation of this in the Qur’an, saying: {Those who trade} and exchange {the covenant of Allah} and His commandment for the believers to fulfill the trust and {their oaths} taken in His name while lying {for a small price} of the worldly gains {they will have no share in the Hereafter} and no portion, and {Allah will neither speak to them} with words that would bring them joy and benefit; rather, He will be angry with them {nor look at them on the Day of Resurrection} with a look of mercy and compassion {nor will He purify them} with beautiful praise, nor will He purify them with forgiveness for their sins and impurities {and for them there will be a painful punishment} and agonizing due to what they have committed.

1. The prohibition of taking people's wealth wrongfully and deeming that lawful.
2. The strict prohibition of Muslims' rights, whether in small or large matters.
3. The proof is on the claimant, and the oath is on the defendant if he denies it.
4. Two witnesses establish the right. If the claimant does not have evidence, the defendant must take an oath.
5. The prohibition of the (Ghamūs) oath, which is the false oath taken to seize the right of another. It is one of the major sins that exposes its perpetrator to the wrath of Allah Almighty and His punishment.
6. The admonition of the ruler to the litigants, especially when an oath is about to be taken.

صحيح البخاري (3/ 121) (2416). صحيح مسلم (1/ 123) (138). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (2/ 136). تيسير العلام شرح عمدة الأحكام، للبسام (ص687). فتاوى اللجنة الدائمة - اللجنة الدائمة للبحوث العلمية والإفتاء (23/ 513).

Thābit ibn Ad-Dahhāk al-Ansāri (may Allah be pleased with him) is one of those who gave an oath of allegiance to the Prophet (may Allah's peace and blessings be upon him) under the tree in Bay‘at Ar-Ridwān on the day of Hudaybiyah. He reported that the Prophet (may Allah's peace and blessings be upon him) said that if someone intentionally swears by a religion other than Islam, he would be as he swore. In other words, he would be a Jew, Christian, Zoroastrian, or a disbeliever, or he would be disassociated from Allah and His Messenger if did such and such. If he falsely makes such an oath intentionally, he would belong to the non-Islamic religion that he had ascribed himself to in the oath. And if someone kills himself with a sword, knife, bullet, or any lethal object, he will be punished with that object on the Day of Judgment. Additionally, if a person makes a vow on something that he doesn't possess, like vowing to free a slave that he does not own or to give charity from someone else's money, such a vow is null and void, because the one making the vow doesn't own what he is making the vow on. Also, cursing a believer is like killing him, because both acts violate what Allah, the Almighty, has prohibited and are considered as sins and warrant a punishment. Furthermore, if someone exaggerates and proudly claims to have what he does not possess, such as wealth, knowledge, family background, position, etc., Allah will increase him in nothing but humiliation and degradation. This is because such a person wants to elevate himself through something he doesn't have. So, he will be punished with the opposite of his objective.

1- صحيح البخاري، دار طوق النجاة ط 1422هـ. 2- صحيح مسلم، ط دار إحياء التراث العربي، تحقيق محمد فؤاد عبد الباقي. 3- الإلمام بشرح عمدة الأحكام لإسماعيل الأنصاري.ط دار الفكر، بدمشق، الطبعة الأولى 1381هـ. 4- تيسير العلام شرح عمدة الأحكام، للبسام، تحقيق: محمد صبحي بن حسن حلاق، نشر: الناشر: مكتبة الصحابة، الأمارات - مكتبة التابعين، القاهرة، الطبعة: العاشرة، 1426 هـ - 2006 م. 5- تأسيس الأحكام للنجمي، ط دار المنهاج، 1427هـ.

This Hadīth issues a terrible threat to the one who takes someone else's wealth unlawfully by a false oath. Allah shall be angry with such a person when he meets Him. Divine wrath sends one to his doom. To confirm this threat, the Prophet (may Allah's peace and blessings be upon him) recited a related verse from the Qur’an.

- صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. - صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. - الإلمام بشرح عمدة الأحكام، إسماعيل بن محمد الأنصاري، دار الفكر، دمشق، الطبعة: الأولى 1381هـ. - تيسير العلام شرح عمدة الأحكام، عبد الله بن عبد الرحمن البسام، تحقيق: محمد صبحي حلاق، مكتبة الصحابة، الأمارات، مكتبة التابعين، القاهرة، الطبعة: العاشرة 1426هـ. - تأسيس الأحكام، أحمد بن يحيى النجمي، دار المنهاج، القاهرة، الطبعة: الأولى 1427هـ.