‘Imran b. Husain reported God's Messenger as saying, “A vow to do an act of disobedience must not be fulfilled, or one to do something over which one has no control.” Muslim transmitted it. A version has, “No vow must be taken to disobey God.”

"There is no vow to commit an act of disobedience, and no vow concerning that which the son of Adam does not possess."

That the Prophet (saws) said: "There is no vowing in disobedience to Allah, and its atonement is the atonement of an oath."

"The Messenger of Allah said: 'There is no vow to commit an act of disobedience.'"

"There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath."

"There is no vow to commit an act of disobedience and its expiation is the expiation for an oath."

"There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath."

The Messenger of Allah said: "There is no vow to commit an act of disobedience or with regard to that which the son of Adam does not possess."

The Messenger of Allah said: "There is no vow to commit an act of disobedience or at the time of anger, and its expiation is the expiation for an oath."

‘A'isha reported God’s Messenger as saying, “No vow must be taken to do an act of disobedience, and the atonement for it is the same as for an oath.” Abu Dawud, Tirmidhi and Nasa’i transmitted it.

"The Messenger of Allah said: 'There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath.'"

"The Messenger of Allah said: 'There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath.'"

"The Messenger of Allah said: 'There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath.'"

"The Messenger of Allah said: 'There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath.'"

The Prophet (saws) as saying: No vow must be taken to do an act of disobedience, and the atonement for it is the same as for an oath.

The Messenger of Allah said: "There is no vow to commit an act of disobedience and its expiation is the expiation for an oath." Mansur bin Zadhan contradicted him in his wording.

"I accompanied 'Imran bin Husain, who said: 'I heard the Messenger of Allah say: Vows are of two types: A vow that is made to do an act of obedience to Allah; that is for Allah and must be fulfilled, and a vow that is made to do an act of disobedience to Allah; that is for Shaitan and should not be fulfilled, and its expiation is the expiation for an oath.'"

The Messenger of Allah said: "There is no vow for the son of Adam with regard to that which he does not possess, or to do an act of disobedience to Allah, the Mighty and Sublime." 'Ali bin Zaid contradicted him -for he reported it from Al-Hasan from 'Abdur-Rahman bin Samurah.

"[There is no vow to commit disobedience and] no vow concerning that which the son of Adam does not possess."

"There is no vow to commit an act of disobedience or with regard to that which the son of Adam does not possess."

"There is no vow to commit disobedience, and the expiation (for such a vow) is the expiation for breaking an oath."

Muhammad. He came near him and said: What is the matter with you? Thereupon he (the prisoner) said: Why have you taken me as prisoner and why have you caught hold of one proceeding the pilgrims (the she-camel as she carried the Holy Prophet on her back and walked ahead of the multitude)? He (the Holy Prophet) said: (Yours is a great fault). I (my men) have caught hold of you for the crime of your allies, Banu Thaqif. He (the Holy Prophet) then turned away. He again called him and said: Muhammad, Muhammad, and since Allah's Messenger (may peace be upon him) was very compassionate, and tenderhearted, he returned to him, and said: What is the matter with you? He said: I am a Muslim, whereupon he (the Holy Prophet) said: Had you said this when you had been the master of yourself, you would have gained every success. He then turned away. He (the prisoner) called him again saying: Muhammad, Muhammad. He came to him and said: What is the matter with you? He said: I am hungry, feed me, and I am thirsty, so provide me with drink. He (the Holy Prophet) said: That is (to satisfy) your want. He was then ransomed for two persons (who had been taken prisoner by Thaqif). He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Adbi' was caught. The woman had been tied with ropes. The people were giving rest to their animals before their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels, they fretted and fumed and so she left them until she came to al-, Adbi'. It did not fret and fume; it was docile She rode upon its back and drove it away and she went off. When they (the enemies of Islam) were warned of this, they went in search of it, but it (the she-camel) exhausted them. She (the woman) took vow for Allah, that in case He would save her through it, she would offer that as a sacrifice. As she reached Medina, the people saw her and they said: Here is al-Adbi, the she-camel of Allah's Messenger (may peace be upon him). She (the woman) said that she ...

"There is no vow to commit an act of disobedience, and its expiation is the expiation for an oath."

Sa'id b. al-Musayyib told that there were two brothers among the Ansar who shared an inheritance and that when one of them asked the other for the portion due to him he replied, “If you ask me again for the portion due to you, all my property will be devoted to the Ka'ba.”¹ ‘Umar, telling him that the Ka'ba did not need his property, ordered I him to make atonement for his oath and speak to his brother, for he had heard God’s Messenger say, “An oath or a vow to disobey the Lord, t or to break ties of relationship, or about something over which one has no control is not binding on you.” Abu Dawud transmitted it. 1. Fi ritaj al-ka'ba. This phrase which speaks of the door of the Ka'ba is used as a phrase for the Ka'ba itself. 2. Mirqat, iii, 570 says it means he is to speak to his brother about repeating his request.

That the Messenger of Allah (saws) said: "Do not vow, for the vows does not prevent what is decreed at all, and it only causes the miser to spend (of his wealth)."

There were two brothers among the Ansar who shared an inheritance. When one of them asked the other for the portion due to him, he replied: If you ask me again for the portion due to you, all my property will be devoted to the decoration of the Ka'bah.

Umar said to him: The Ka'bah does not need your property. Make atonement for your oath and speak to your brother. I heard the Messenger of Allah (saws) say: An oath or vow to disobey the Lord, or to break ties of relationship or about something over which one has no control is not binding on you.

"There is no vow and no oath concerning that which one does not possess, nor to commit sin, nor to sever the ties of kinship."

‘Imran b. Husain told that he heard God’s Messenger say, “Vows are of two kinds, so if anyone vows to do an act of obedience, that is for God and must be fulfilled; but if anyone vows, to do an act of disobedience, that is for the devil and must not be fulfilled, but he must make atonement for it to the extent he would do in the case of an oath.”

Thabit b. ad-Dahhak said that in the time of God's Messenger a man took a vow to slaughter camels at Buwana and came and told him. God’s Messenger asked whether the place contained any idol worshipped in pre-Islamic times and was told that it did not. He asked whether any pre-Islamic festival was observed there and was told that no such thing was observed. He then said to the man, “Fulfil your vow, for a vow to do an act of disobedience to God must not be fulfilled, neither must one to do something over which a human being has no control.” Abu Dawud transmitted it.

The Prophet (saws) said: If anyone takes a vow but does not name it, its atonement is the same as that for an oath, if anyone takes a vow to do an act of disobedience, its atonement is the same as that for an oath, if anyone takes a vow he is unable to fulfill, its atonement is the same as that for an oath, but if anyone takes a vow he is able to fulfill, he must do so.

Abu Dawud said: This tradition has been transmitted by Waki' and others on the authority of 'Abd Allah b. Sa'id b. Abi al-Hind, but they traced it no farther back than Ibn 'Abbas.