Please help me to understand. I need to know the meaning of the
following Hadith:
Narrated Abu Huraira:
The Prophet said (PBUH) (that ALLAH said), "Vowing does not bring to
the son of Adam anything I have
not already written in his fate, but vowing is imposed on him by way
of fore ordainment. Through vowing I make a miser spend of his wealth"
This Hadith is from Al-Qadar. Please help me with this meaning. I have
also sent you a question asking you to please explain the meanings
of some of the Surahs and ayats that we are supposed to pray. The
reference number 2241. Is it possible for you to please answer that
question.
May ALLAh guide and protect you for your kindness and help and may he
bless our Prophet Muhammad (PBUH) ,Wassalam.
Praise be to Allaah.
The hadeeth you mention was narrated by Imaam al-Bukhaari (may Allaah
have mercy on him) in hisSaheehfrom Abu Hurayrah from the
Prophet(peace and blessings of Allaah be upon him), who said (that
Allaah said): "Vowing does not bring to the son of Adam anything that
I have not already written in his Qadar (preordainments), but vowing
is imposed on him by way of preordainment. Through vowing I make a
miser spend of his wealth." (Saheeh al-Bukhaari, no. 6119)
Ibn Hajar (may Allaah have mercy on him) said in his commentary on this hadeeth:
"Ibn 'Umar said: 'The Prophet(peace and blessings of Allaah be upon
him) forbade the making of vows.' … A clear statement prohibiting vows
came in the report of al-'Alaa' ibn 'Abd al-Rahmaan from his father
from Abu Hurayrah, recorded by Muslim in the words 'Do not make vows,'
and in the phrase '(Making vows) does not bring forward anything or
delay anything [i.e., it has no effect whatsoever],' and in the report
of 'Abd-Allaah ibn Murrah, 'It does not change anything,' – which is
more general. A similar phrase was reported in the hadeeth of Abu
Hurayrah: 'Vowing does not bring to the son of Adam anything that I
have not already written in his Qadar (preordainments)…' Ibn al-Atheer
said inal-Nihaayah: 'The point of the hadeeth is that he told them
that this thing (making vows) does not bring any immediate benefit or
turn away any immediate harm, and it does not change what has been
decreed. Thus he said, Do not make vows, as you know that you cannot
get, or turn away, anything by means of vows that Allaah has not
already decreed for you. If you make a vow then fulfill it, because
whatever you have vowed becomes obligatory for you.' (Then Ibn Hajar
quotes the opinions of a number of scholars on the reason why making
vows is prohibited): … The reason may be that the person who makes a
vow does not do so in order to draw closer to Allaah, but will only do
so if he gets what he wanted, as if this is an exchange, which
corrupts his intention to draw closer to Allaah. This interpretation
is indicated by the words, 'It does not bring any good,' and 'Vowing
does not bring to the son of Adam anything that I have not already
written in his Qadar (preordainments).' This is a clear statement as
to why vows should not be made. The phrase 'it does not bring any
good' means that the end result will be no good, and it might be too
difficult to fulfil the vow, or it might mean that (the vow) will not
bring about good if it has not been decreed for him…. Al-Nawawi said:
'The phrase "it does not bring any good" means that it will not stop
anything that has already been decreed, as is clear from the other
reports.' … (Then Ibn Hajar quotes from Ibn Daqeeq al-'Eed), saying
that he described the difference betweennadhr al-mujaazaah(vow of
repayment, one in which an act of worship is promised in return for a
favour), which is forbidden, andnadhr al-ibtidaa'(vow of initiative,
where one does the promised act of worship first, without waiting to
see if the favour is granted or not), which is a pure act of worship."
Inal-Mufahhim, al-Qurtubi confirmed the idea that the ahaadeeth
forbidnadhr al-mujaazaah: 'This refers to a situation where a man
might say, for example, "If Allaah heals this person who is sick, I
will give such-and-such in charity." The reason why it is disliked is
that he postpones doing the act of worship mentioned, and makes it
conditional upon getting the desired result. This makes it quite clear
that he does not have the sincere intention of drawing closer to
Allaah, because he has clearly stated that his approach is that of
giving something in return for something. It is quite clear that if
the sick person is not healed, he will not give the charity which is
conditional upon the sick person's recovery. This is the attitude of
the miser, who does not give anything of his wealth except in exchange
for some immediate return, usually something that is worth more than
what he is prepared to give. This is what is referred to in the
hadeeth: "Through vowing I make a miser spend of his wealth." To this
could be added the point that there is an ignorant belief that making
a vow guarantees that one will get the desired result, or that Allaah
will do what a person wants because of the vow. Both notions are
addressed in the hadeeth: "Vowing does not bring to the son of Adam
anything that I have not already written in his Qadar
(preordainments)."' Concerning the aayah (interpretation of the
meaning):"They (are those who) fulfil (their) vows…" [al-Insaan
76:7]al-Tabaraani reported with a saheeh isnaad that Qutaadah said:
"They used to vow to do acts of worship such as praying, fasting,
giving zakaat and going on pilgrimage (Hajj and 'Umrah), and other
acts which were obligatory for them, and so Allaah called
themabraar(those who are pious, fear Allaah, and avoid evil –
seeal-Insaan76:5). It is clear that it is not those who make vows of
repayment (nadhr al-mujaazaah) who are praised…"
Al-Baydaawi said: "People usually make vows conditional upon gaining
some benefit or removing some evil, and this is forbidden because it
is the way of the miser. If a generous person wants to draw closer to
Allaah, he starts doing good deeds straight away, but the miser would
never voluntarily give anything except in return for something which
he is given first. This attitude will not protect him from anything
that has already been decreed, or bring him any good thing that has
not been decreed for him. The vow will be in accordance with qadar and
will make him give something that he would not have given otherwise…
And Allaah knows best."
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