Nasai

Hadith Commentary:
(1)
The extent of human miserliness is such that he does not even like to spend his wealth in the court of his Creator until he has received his compensation for it, and that too, perpetually—that is, he only resolves to offer vows and offerings (nadhar-o-niyaz) when his patient has first recovered. Whereas the hadith states that such conditional vows and offerings are futile and fruitless before the agents of fate and destiny; it is a predetermined matter that will certainly occur.

Such conditional vows have not the slightest effect on the decrees of destiny. Indeed, calamities are averted by giving charity (sadaqah), so if you desire this, then continue to give charity without making it conditional.

If, in the realm of destiny, it has already been decreed that you will give charity and that this calamity will be averted from you, then your objective will also be fulfilled and you will not have displayed this miserliness.

(2)
Nevertheless, for decreed matters, the means are also decreed.

Similarly, it is also mentioned in the hadith that there are some means whose adoption is useless; they have no effect on the realm of destiny. Therefore, employing such means is not only a waste of time but also foolishness—just as a woman sets the condition for marrying a man that he must first divorce his first wife, or similarly, making the giving of charity and alms conditional upon the fulfillment of one’s own need, such as saying, “If my task is accomplished, I will give such-and-such amount for the sake of Allah Ta’ala.” These kinds of means fall into the same category.

And Allah knows best.

Hadith Commentary:
(1)
It is the habit of people that they make vows (nadhar) for the attainment of some benefit or the removal of some harm. Such types of vows have been prohibited, because this is the practice of misers; they too do not give charity or alms, but when, due to some fear or greed, they make a vow, then they spend wealth. If there is no fear or greed, they are not willing to spend even a penny, whereas a generous person does not act in this way. A generous person does not associate his generosity with any greed or fear.

(2)
It should be clear that a vow (nadhar) is like supplication (du'a). Neither of them repels Allah’s decree (qadar), but both are certainly a part of decree. Despite this, encouragement has been given for supplication, and vows have been prohibited. The reason for this has been explained as follows: supplication is immediate worship; through it, a person turns towards Allah and presents humility and submissiveness before Him, whereas in a vow, worship is made conditional upon some benefit, and worship is performed only after the fulfillment of some need. In any case, encouragement has been given for vows of obedience, and vows made for personal interests are not looked upon favorably, nor are they considered good, even though fulfilling them is also necessary. And Allah knows best.

Hadith Commentary: Benefits and Issues: Allah, the Exalted, causes the miser to make vows according to His decree, and the miser thinks that this was obtained due to the vow, whereas this is not the case. All matters are carried out in accordance with Allah’s decree.

Hadith Commentary: Benefits and Issues:
From this hadith, it is understood that the one who makes a vow (nadhar) considers it to be a means of averting destiny (taqdeer).
For this reason, he makes a vow to give charity and alms.
The Prophet sallallahu alayhi wa sallam prohibited making such vows based on this incorrect belief.

Explanation:
1:
The prohibition of vows (nadhar) is actually intended as guidance towards what is better.
To make charity and almsgiving (sadaqah wa khayrat) conditional upon the attainment of some objective is not befitting for any person of dignity and nobility.
This act is characteristic of a miser who never spends, and when he does, he desires something better in return; and only such a person does this whose heart does not wish to give charity and alms, but merely, due to some hardship, makes a vow of charity for the sake of rectifying his situation.
This is the very reason for the prohibition of vows (and Allah knows best).

2:
And if the vow pertains to a sinful act (ma‘siyah), then its fulfillment is not valid.

Benefits and Issues:
Making a vow (nadhar) in this sense is prohibited.
As the ignorant assume,
that by it some immediate benefit will be obtained,
or some harm will be averted.
Otherwise, in general, making any act of worship obligatory upon oneself for the sake of attaining closeness to Allah is permissible (legislated).
And then fulfilling it is also obligatory.
And this is what is called a vow (nadhar).

(1) The general perception among people is that by making a vow (nadhar), perhaps destiny or calamity can be averted, whereas in reality, nothing happens through a vow, nor is it commendable according to the Shari‘ah. Instead, charity (sadaqah) repels calamity, and supplication (du‘a) can also avert destiny. Allah Ta‘ala, by virtue of supplication, can change any of His decisions. No one can prevent Him, nor compel Him, nor can anyone question Him. {لَا یُسْئَلُ عَمَّا یَفْعَلُ وَ ہُمْ یُسْئَلُوْنَ} (Al-Anbiya: 21:23) He is capable of doing everything. Therefore, instead of making vows, one should incline towards charity, good deeds, and supplication.

(2) This hadith is counted among the ahadith qudsiya.

Benefits and Issues:

➊
A generous person continues to spend in the way of Allah.
He does not feel the need to make a vow (nadhar).

➋
Making a conditional vow (nadhar) is the practice of the miserly.
The one who makes a vow says:
If such-and-such of my work is accomplished or such-and-such calamity is averted, then I will give such-and-such amount in charity, as if he is saying that if my work is not accomplished, then I will not give this charity.
In this regard, making a vow is disliked (makruh).

➌
An unconditional vow is when a person promises Allah that he will perform a certain good deed.
This is a meritorious act.

➍
A vow (nadhar) is an act of worship; therefore, whether it is conditional or unconditional, it should be made only for Allah.
To make a vow for any saint, shrine, idol, etc., is to worship that entity, which is shirk (associating partners with Allah).

➎
Spending wealth for the pleasure of Allah brings blessing (barakah) in wealth and removes difficulties.

➏
Only what Allah wills comes to pass, but through supplication (du'a), vows (nadhar), and other acts of worship, we strive to attain closeness to Allah, seek help from Him alone, and attach our hopes to Him alone, that He, out of His mercy, fulfills our needs and removes our difficulties.

Explanation of the Hadith:

This is a Hadith Qudsi, even though the words "qala Allahu ta'ala" (Allah the Exalted said) are not explicitly mentioned in it, because the words "Muqaddir" (the Decreer), "Al-Mustakhraj" (the Extractor), and "Al-Mu'ta" (the Giver), etc., are attributes that belong solely to the Divine Being of Allah.

The meaning of this Hadith Qudsi is very clear and evident: vows (nadhar) have no role in bringing any matter to completion or preventing it, nor do they have any effect in changing destiny. Therefore, the son of Adam should place his faith in Allah the Exalted, rather than in vows, and should leave the occurrence or non-occurrence of any matter to the will of Allah.

However, from this hadith, it is understood that a miserly person only spends from his wealth when his vow is fulfilled; without the fulfillment of his vow, he does not even tolerate spending a single coin.

Thus, Allah the Exalted, through the blessed tongue of His beloved Muhammad sallallahu alayhi wa sallam, has informed people that making vows neither benefits the son of Adam nor delivers him from any hardship or difficulty. (Similarly, it should be clear that) making vows cannot change the destiny written by Allah. Nevertheless, if someone has made a vow regarding a permissible act, he should fulfill that vow with complete honesty and should not procrastinate. There is consensus (ijma') of the Muslim Ummah on this, and this hadith also indicates that after making a binding vow, one must absolutely avoid laziness and negligence.

Due to a vow, a miserly person gives a little charity for the sake of Allah's pleasure, which he would not do under normal circumstances:
This hadith establishes that a tight-fisted person, because of making a vow, does spend from his wealth. It is also understood from this hadith that fulfilling a made vow is very important; however, it is not necessary to fulfill a vow that involves an unlawful act.

The son of Adam cannot obtain anything through a vow that Allah has not decreed for him:
The scholars say that a vow must be fulfilled in any case, whether it is conditional or unconditional.

Conditional vow (nadhar mu'allaq): If a person vows, "If Allah grants me recovery, I will fast for one day or give charity."

Unconditional vow (nadhar mutlaq): If a person vows, "I will do this act for the pleasure of Allah," without attaching it to any specific event.

Fulfilling both types of vows is necessary because a vow is an act of worship, and Allah has commanded its fulfillment.

Thus, He said: «وَلْيُوْفُوْا نُذُوْرَهُمْ» [الحج: 29]
"And let them fulfill their vows (nadhar)."

Allah the Exalted, while describing the qualities of His righteous servants, has prominently mentioned that they fulfill the vows they make: «يُوفُوْنَ بَالنَّذْرِ» [الدهر: 7]
"They (the believers) fulfill their vows."

It is narrated from Sayyiduna Abdullah ibn Umar that Umar radi Allahu anhuma said, "O Messenger of Allah! I made a vow in the days of ignorance to perform i'tikaf (spiritual retreat) for one night in Masjid al-Haram." The Prophet sallallahu alayhi wa sallam said, "Fulfill your vow." [صحيح بخاري، كتاب الايمان والنذور، رقم: 6697]

Even if someone dies and a vow remains unfulfilled, his guardian should fulfill that vow. Sayyiduna Ibn Umar radi Allahu anhuma told a woman whose mother had vowed to pray in Quba Mosque, "You should pray on her behalf." Sayyiduna Ibn Abbas radi Allahu anhuma also said the same. [صحيح بخاري، كتاب الايمان والنذور، باب من مات وعليه النذر، معلقا]

Ibn Abbas radi Allahu anhuma narrated that a man came to the Messenger of Allah sallallahu alayhi wa sallam and said, "My sister had vowed to perform Hajj, but she has now passed away." The Prophet sallallahu alayhi wa sallam said, "If she had a debt, would you pay it?" He replied, "Yes, I would certainly pay it." The Prophet sallallahu alayhi wa sallam said, "Then pay Allah's debt, for He is more deserving that His debt be paid." [صحيح بخاري، كتاب الايمان والنذور، رقم: 6699]

Vows that are not necessary to fulfill:
There are some vows whose fulfillment is not necessary. As Sayyiduna Anas radi Allahu anhu narrates, the Prophet sallallahu alayhi wa sallam saw an old man walking supported by his two sons. He sallallahu alayhi wa sallam asked, "What is the matter with this man?" The people replied, "He has vowed to walk to the Ka'bah." The Prophet sallallahu alayhi wa sallam said:
«إِنَّ اللَّهَ عَنْ تَعْذِيبِ هَذَا نَفْسَهُ لَغَنِيٌّ، وَأَمَرَهُ أَنْ يَرْكَب» [صحيح بخاري، كتاب العمرة، رقم: 1865]
"Allah is free of need that this man should put himself in hardship," and then he sallallahu alayhi wa sallam ordered him to ride.

Similarly, it is not necessary to fulfill a vow of disobedience (nadhar ma'siyah). Sayyidah Aisha radi Allahu anha narrates that the Prophet sallallahu alayhi wa sallam said:
«مَنْ نَذَرَ أَنْ يُطِيعَ اللَّهَ، فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَهُ، فَلَا يَعْصِهِ".» [صحيح بخاري، كتاب الايمان والنذور، رقم: 6696 ، 6700]
"Whoever vows to obey Allah should obey Him, but whoever vows to disobey Allah should not do so."

What is the reason for the prohibition of making vows?
The reason for the prohibition regarding making vows is that it should not be done with the intention of changing destiny, because in the prohibited vow, the intention is included that some benefit will be obtained or some harm will be averted through it. On this basis, it is disliked (makruh), not that making any vow at all is prohibited. Because if all vows were prohibited, then the command of the Messenger of Allah sallallahu alayhi wa sallam to fulfill them would not exist. In fact, there is consensus of the Muslim Ummah on fulfilling vows, provided they do not lead to disobedience. Moreover, the statement of the Messenger of Allah sallallahu alayhi wa sallam: «إِنَّمَا اُسْتَخْرِجُ بِهِ مِنَ الْبَخِيْلِ .»
In this statement, too, there is an indication towards fulfilling vows. Because a person who is not miserly spends in the way of Allah without making a vow, whereas a miserly person only spends in the way of Allah when a vow becomes obligatory upon him. See: Sahih Muslim, Dar al-Tahrir: 77/5. And the final words of the hadith, which are mentioned in some other narrations, are evidence that Allah the Exalted says: «وَقَالَ اللهُ تَعَالَى: أَنْفِقْ أُنِقُ عَلَيْكَ» "Spend (for My sake), and I will spend on you." [سنن ابن ماجه: 686/1 ، كتاب الكفارات، باب النهي عن النذر، رقم: 2123]
- Al-Albani rahimahullah has graded it "sahih" (authentic).

In any case, it is established that the purpose of this hadith is to encourage people to spend (in the way of Allah) without any cause or condition. [مفصل بحث كے ليے ملاحظه هو۔ فتح الباري: 577/11]

Prohibition of vows for other than Allah (nadhar li-ghayrillah):
Maulana Raza al-Hasan Qadri writes:
Customary vow (nadhar 'urfi): A vow whose fulfillment is recommended (mustahabb). Fulfilling it brings reward, and not fulfilling it does not bring sin. For example, if someone says, "If my task is accomplished, I will arrange a Khatm-e-Gyarhwin Sharif, or distribute food at the shrine of a Prophet or a saint."

Note! If anything is distributed at shrines, the sole intention should be seeking nearness to Allah, not nearness to the occupant of the shrine. Also, food should be distributed where the poor and needy will benefit. For detailed rulings on vows and pledges, see Bahar-e-Shariat (9/17 to 21).

Dear readers! The statement of the Maulana is filled with ignorance and shirk. As the famous saying goes:
«اَلْاِنَاءُ يَتَرَشَّحُ مَا فِيْهِ»
Making a vow at any shrine for the sake of nearness to Allah and distributing food there is prohibited because it contains a suspicion of shirk. It is narrated from Thabit bin Dhahhak radi Allahu anhu that a man vowed to slaughter a camel at Buwana (a place). That man came to the Prophet sallallahu alayhi wa sallam and said, "I have vowed to slaughter a camel at Buwana." The Prophet sallallahu alayhi wa sallam asked, "Was there any idol from the idols of Jahiliyyah there that was worshipped?" The people replied, "No." Then he sallallahu alayhi wa sallam asked, "Was any of the festivals of the disbelievers celebrated there?" The people replied, "No." The Messenger of Allah sallallahu alayhi wa sallam said, "Fulfill your vow, but it is not permissible to fulfill a vow of sin, nor a vow regarding something that a person does not own." [سنن ابو داود، كتاب الايمان والنذور، رقم: 23131 - سنن ابن ماجه، رقم: 2131 - المشكاة، رقم: 3437]
- Al-Albani rahimahullah has graded it "sahih" (authentic).

Shah Abdul Aziz Muhaddith rahimahullah writes in Fatawa Aziziyyah (p. 516):
"And in Ghara'ib Abi Ubayd, Bustan al-Faqih, and Kanz al-'Ibad, it is stated that it is not permissible to slaughter a cow or goat near graves, because the Prophet sallallahu alayhi wa sallam said that 'Aqr' (slaughtering near graves) is not from Islam. The same is in Sunan Abu Dawud."

Consensus of the Ummah on the prohibition:
Allamah Hasfaki al-Hanafi writes:
«واعلم أن النذر الذى يقع للاموات من اكثر العوام وما يوخذ من الدارهم والشمع والزيت ونحوها الى ضرائح الاوليائ الكرام تقربا اليهم فهوا بالاجماع باطل و حرام» [الدر المختار: 155/1]
"Know that most people who make vows and offerings in the names of saints, and the money, oil, lamps, etc., that are brought as vows to the shrines of the saints for the purpose of seeking nearness, all of this is, by consensus, invalid and haram."

Allamah Ahmad al-Rumi al-Hanafi rahimahullah says:
«ولا يجوز ان ينذر للقبور الشمع ولا الزيت ولا غير ذلك فانه نذر معصية لا يجوز الوفاء به بل يلزم الكفارة مثل كفارة اليمين .» [مجالس الابرار، ص: 20 , مطبوعه الرياض]
"It is not permissible to vow candles, oil, etc., for graves, because this is a vow of disobedience, which is not permissible to fulfill. Rather, the expiation for an oath (kafarah) is required for it."

Allamah Sanaullah al-Hanafi says:
Slaughtering and making vows for other than Allah are invalid, because the Qur'an says:
«قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّـهِ رَبِّ الْعَالَمِينَ» [الانعام: 162]
"Say: Verily, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds, who has no partner."

Therefore, a vow for other than Allah is a form of shirk, just as slaughtering in the name of other than Allah is shirk. [مغني المريد: 1137/3]

Maulana Abdul Hayy Lucknawi al-Hanafi writes:
"A vow or pledge for other than Allah is haram, and whatever is vowed, whether it is sweets or cooked food, it is haram for every rich and poor person to eat it." (Fatawa Abdul Hayy Lucknawi)

Shah Abdul Aziz Dehlavi rahimahullah says:
"And if the animal vowed is for other than Allah, then mentioning Allah's name at the time of slaughter is of no benefit, and it remains haram like carrion and swine." [تفسير عزيزي: 691/1]

Reflect that even Hanafi scholars hold the prohibition of such vows. The polytheists of Makkah used to allocate portions of their livestock and crops as offerings for other than Allah. As the Qur'an says:
«وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَاهُمْ ۗ تَاللَّـهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ» [النحل: 56]
"And they assign to what they do not know a portion of what We have provided them. By Allah, you will surely be questioned about what you used to fabricate."

The polytheists used to make vows and offerings in the names of their idols, believing that these idols would bring them closer to Allah and intercede for them before Allah. Thus, the Qur'an states that the polytheists said:
«مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّـهِ زُلْفَىٰ» [الزمر: 3]
"We only worship them so that they may bring us nearer to Allah."

Thus, it is clear that such a vow is a vow of disobedience, and fulfilling it would be an act of disobedience to Allah. May Allah grant us the ability to avoid shirk and innovations.

Benefit:
In this hadith, the true reality of making a vow (nadhar) has been explained: making a vow does not bring about any change in destiny (taqdeer), nor does a vow hold any particular significance. Rather, due to the vow, wealth is simply spent somewhere. It should be remembered here that Islamic law (shari‘ah) has outlined rulings regarding vows, the details of which will be discussed in their proper place, insha’Allah.