سنن ابي داود
Abu Dawud
كتاب الأيمان والنذورOaths and Vows (Kitab Al-Aiman Wa Al-Nudhur)
باب مَنْ رَأَى عَلَيْهِ كَفَّارَةً إِذَا كَانَ فِي مَعْصِيَةٍChapter: The View That Atonement Is Necessary If A Man Vows To Disobey Allah.
Hadith 3300
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل ، حَدَّثَنَا وُهَيْبٌ ، حَدَّثَنَا أَيُّوبُ ، عَنْ عِكْرِمَةَ ، عَنِ ابْنِ عَبَّاسٍ ، قَالَ : " بَيْنَمَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْطُبُ ، إِذَا هُوَ بِرَجُلٍ قَائِمٍ فِي الشَّمْسِ ، فَسَأَلَ عَنْهُ ، قَالُوا : هَذَا أَبُو إِسْرَائِيلَ ، نَذَرَ أَنْ يَقُومَ وَلَا يَقْعُدَ ، وَلَا يَسْتَظِلَّ وَلَا يَتَكَلَّمَ ، وَيَصُومَ ، قَالَ : مُرُوهُ فَلْيَتَكَلَّمْ ، وَلْيَسْتَظِلَّ ، وَلْيَقْعُدْ ، وَلْيُتِمَّ صَوْمَهُ " .
Narrated Ibn Abbas: While the Prophet ﷺ was preaching a man was standing in the sun. He asked about him. They said: He is Abu Isra'il who has taken a vow to stand and not to sit, or go into shade, or speak, but to fast. Thereupon he said: Command him to speak, to go into the shade, sit and complete his fast.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Lengthening the standing (qiyam) in prayer and observing fasting are among the most virtuous acts of worship.
Apart from these, the aforementioned matters are mere delusions or satanic whisperings.
To consider them as acts of worship, virtue, or sainthood (wilayah) is pure ignorance.
Lengthening the standing (qiyam) in prayer and observing fasting are among the most virtuous acts of worship.
Apart from these, the aforementioned matters are mere delusions or satanic whisperings.
To consider them as acts of worship, virtue, or sainthood (wilayah) is pure ignorance.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3300
Maulana Dawood Raz
Hadith Commentary:
The Prophet (sallallahu alayhi wa sallam) annulled those invalid oaths of that person.
The Prophet (sallallahu alayhi wa sallam) annulled those invalid oaths of that person.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6704
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The relevance of this hadith to the chapter heading is as follows: standing in the sun, not taking shade, and remaining silent are not acts of obedience, and whatever is not obedience is disobedience. It is not permissible to fulfill a vow (nadhar) that involves disobedience.
(2)
This hadith also shows that remaining silent from permissible things or from the remembrance of Allah (dhikr) is not an act of obedience, nor is sitting in the sun an act of obedience. Obedience is that which Allah and His Messenger (sallallahu alayhi wa sallam) have commanded.
Hafiz Ibn Hajar rahimahullah has written, quoting Qurtubi, that this incident proves there is no expiation (kaffarah) required, because regarding acts of disobedience, the Messenger of Allah (sallallahu alayhi wa sallam) did not command expiation. (Fath al-Bari: 11/719)
However, according to our preferred view, whoever makes a vow regarding something unspecified, or something involving disobedience or an act beyond his ability, then the expiation for breaking an oath (kafarat al-yamin) is obligatory upon him.
The evidences are as follows:
٭ Regarding the one who vowed all his wealth for the Ka‘bah, ‘A’ishah radi Allahu anha said that he should give the expiation for breaking an oath. (Al-Sunan al-Kubra lil-Bayhaqi: 1/65)
٭ It is narrated from ‘Uqbah ibn ‘Amir radi Allahu anhu that the Messenger of Allah (sallallahu alayhi wa sallam) said: “The expiation for a vow is the same as the expiation for an oath.” (Sahih Muslim, Kitab al-Nadhr, Hadith: 4253 (1645))
٭ In another hadith, it is stated that a vow regarding an act of disobedience is not permissible, and its expiation is the same as the expiation for an oath. (Sunan Abi Dawud, Kitab al-Ayman wa al-Nudhur, Hadith: 3290)
In light of these evidences, in the aforementioned vow, the expiation for breaking an oath should be given.
And Allah knows best.
(1)
The relevance of this hadith to the chapter heading is as follows: standing in the sun, not taking shade, and remaining silent are not acts of obedience, and whatever is not obedience is disobedience. It is not permissible to fulfill a vow (nadhar) that involves disobedience.
(2)
This hadith also shows that remaining silent from permissible things or from the remembrance of Allah (dhikr) is not an act of obedience, nor is sitting in the sun an act of obedience. Obedience is that which Allah and His Messenger (sallallahu alayhi wa sallam) have commanded.
Hafiz Ibn Hajar rahimahullah has written, quoting Qurtubi, that this incident proves there is no expiation (kaffarah) required, because regarding acts of disobedience, the Messenger of Allah (sallallahu alayhi wa sallam) did not command expiation. (Fath al-Bari: 11/719)
However, according to our preferred view, whoever makes a vow regarding something unspecified, or something involving disobedience or an act beyond his ability, then the expiation for breaking an oath (kafarat al-yamin) is obligatory upon him.
The evidences are as follows:
٭ Regarding the one who vowed all his wealth for the Ka‘bah, ‘A’ishah radi Allahu anha said that he should give the expiation for breaking an oath. (Al-Sunan al-Kubra lil-Bayhaqi: 1/65)
٭ It is narrated from ‘Uqbah ibn ‘Amir radi Allahu anhu that the Messenger of Allah (sallallahu alayhi wa sallam) said: “The expiation for a vow is the same as the expiation for an oath.” (Sahih Muslim, Kitab al-Nadhr, Hadith: 4253 (1645))
٭ In another hadith, it is stated that a vow regarding an act of disobedience is not permissible, and its expiation is the same as the expiation for an oath. (Sunan Abi Dawud, Kitab al-Ayman wa al-Nudhur, Hadith: 3290)
In light of these evidences, in the aforementioned vow, the expiation for breaking an oath should be given.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6704
Maulana Ataullah Sajid
Benefits and Issues:
➊ When a vow (nadhar) is of such a kind that some of its actions are permissible and some are impermissible, then one should abandon the impermissible actions and fulfill the vow regarding the permissible actions. Abstaining from speaking, sitting, and seeking shade was not correct, therefore he was prohibited from these actions. Fasting was a prescribed act of worship, so he was commanded to fulfill it.
➋ Adopting the way of monasticism is contrary to the temperament of Islamic Shariah, even if it is given an attractive name such as Sufism, etc.
➌ The name of the Companion who made the vow was Abu Isra’il (radi Allahu anhu). (Sahih al-Bukhari, Kitab al-Ayman wa’l-Nudhur, Chapter: The Vow Regarding What One Does Not Possess, and in Disobedience, Hadith: 6704)
➊ When a vow (nadhar) is of such a kind that some of its actions are permissible and some are impermissible, then one should abandon the impermissible actions and fulfill the vow regarding the permissible actions. Abstaining from speaking, sitting, and seeking shade was not correct, therefore he was prohibited from these actions. Fasting was a prescribed act of worship, so he was commanded to fulfill it.
➋ Adopting the way of monasticism is contrary to the temperament of Islamic Shariah, even if it is given an attractive name such as Sufism, etc.
➌ The name of the Companion who made the vow was Abu Isra’il (radi Allahu anhu). (Sahih al-Bukhari, Kitab al-Ayman wa’l-Nudhur, Chapter: The Vow Regarding What One Does Not Possess, and in Disobedience, Hadith: 6704)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2136
