Surah Insan ayat 7 Tafsir Quran 76:7

﴿يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا﴾
[ الإنسان: 7]

76:7 They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread.

They fulfil their vows pledged in obedience to God and fear a day the evil of which will be widespread.

Those who kept their vows and feared a Day whose evil is far-reaching

The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa`ir.
Sa`ir is the flame and fire of the Hell.
This is as Allah says, إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ ( When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire. ) ( 40:71,72 ) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً ( Verily, the Abrar (righteous believers ) shall drink of a cup mixed with Kafur.) The properties of the Kafur ( camphor ) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise.
Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً ( A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly. ) meaning, this ( drink ) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it.
The word Yashrabu ( to drink ) includes the meaning of Yarwa ( to quench one's thirst ).
Allah then says, يُفَجِّرُونَهَا تَفْجِيراً ( causing it to gush forth abundantly (Tafjir ).) meaning, they will have control of it however and wherever they wish.
They will have access to it from their castles, their homes, their sitting rooms and their residences.
At-Tafjir means to cause to gush forth or flow out.
This is as Allah says, وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا ( And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us. ) ( 17:90 ) And Allah says, وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً ( We caused a river to gush forth in the midst of them. ) ( 18:33 ) Mujahid said, يُفَجِّرُونَهَا تَفْجِيراً ( causing it to gush forth abundantly. ) "This means that they will divert it to wherever they wish." `Ikrimah and Qatadah both made similar statements.
Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً ( They fulfill vows, and they fear a Day whose evil will be wide-spreading. ) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation.
They also worship Him by fulfilling their vows.
Imam Malik reported from Talhah bin `Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from `A'ishah that the Messenger of Allah ﷺ said,
«مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه»
( Whoever makes a vow to obey Allah, then he should obey Him.
And whoever makes a vow to disobey Allah, then he should not disobey Him. ) Al-Bukhari also recorded this Hadith from Malik.
These people also abandon those forbidden things which He ( Allah ) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return.
This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy.
Ibn `Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ ( And they give food, inspite of their love for it, ) It has been said that this means the love of Allah, the Most High.
In their view the pronoun refers to Allah.
However, the most apparent meaning is that the pronoun refers to the food.
This would mean, they give food while they themselves love it and desire it.
This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir.
This is similar to Allah's statement, وَءَاتَى الْمَالَ عَلَى حُبِّهِ ( And gives his wealth, in spite of love for it. ) ( 2:177 ) Allah also says, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ ( By no means shall you attain Al-Birr unless you spend of that which you love. ) ( 3:92 ) In the Sahih, there is a Hadith which states,
«أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر»
( The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty. ) This means in the condition of your love for wealth, your eagerness for it and your need for it.
Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً ( And they give food, inspite of their love for it, to the poor, the orphan and the captive, ) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded.
In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah ( i.e., the Muslims )." Ibn `Abbas said, "At that time ( when this Ayah was revealed ) their ( the Muslims' ) captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully.
They ( the Companions ) would give them preference over themselves when eating their meals.
`Ikrimah said, "They ( captives ) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators.
Sa`id bin Jubayr, `Ata', Al-Hasan and Qatadah all made similar statements.
The Messenger of Allah ﷺ advised treating servants well in more than one Hadith.
This held such importance with him that the last statement of advice that he gave ( before dying ) was his saying,
«الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم»
( The prayer (As-Salah ) and what your right hand possesses ( slaves ).) Mujahid said, "He ( the captive ) is the prisoner." This means that these ( righteous ) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ ( We feed you seeking Allah's Face only. ) meaning, hoping for the reward of Allah and His pleasure. لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً ( We wish for no reward, nor thanks from you. ) meaning, `we do not seek any reward from you in return for it.
We also are not seeking for you to thank us in front of the people.' Mujahid and Sa`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it.
Every seeker should seek after this." إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً ( Verily, We fear from our Lord a Day that is `Abus and Qamtarir. ) meaning, `we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is `Abus and Qamtarir.' `Ali bin Abi Talhah reported from Ibn `Abbas, "`Abus means difficult and Qamtarir means long." `Ikrimah and others said from Ibn Abbas, يَوْماً عَبُوساً قَمْطَرِيراً ( a Day that is `Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it. )) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus `Abis means ( frowning with ) the two lips and Qamtarir means drawing up the face in a scowl." Sa`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay.
Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " `Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً ( So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty ) and joy.) This is used as a way of eloquence in stating similarity ( i.e., two similar things ). فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ ( So, Allah saved them from the evil of that Day, ) meaning, He protects them from that which they fear of it. وَلَقَّـهُمْ نَضْرَةً ( and gave them Nadrah (a light of beauty )) meaning, in their faces. وَسُرُوراً ( And joy ) in their hearts.
Al-Hasan Al-Basri, Qatadah, Abu `Aliyah and Ar-Rabi` bin Anas all stated this.
This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ ( Some faces that Day will be bright, laughing, rejoicing at good news. ) This is because if the heart is happy, then the face will be enlightened.
As Ka`b bin Malik said in his lengthy Hadith about Allah's Messenger ﷺ, whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon.
`A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues.
dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُواْ ( And their recompense because they were patient ) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments.
This means a home that is spacious, a delightful life and fine clothing.
Al-Hafiz Ibn `Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً ( And their recompense shall be Paradise, and silken garments, because they were patient. ) he ( Abu Sulayman ) said, `Because they were patient in leaving off their desires in the world."'

(76:7) These will be the ones who fulfil their vows *10 and dread the Day whose woe shall be spread far and wide;

They [are those who] fulfill [their] vows meaning

*10) One meaning of fulfilling the vow is that one should fulfil, second, that one should fulfil what one has pledged oneself to do, third, that one should fulfil what one has been enjoined; what is obligatory for one to do, whether one has been enjoined it, or is self-imposed.
Of these three the second meaning is the best known and generally the same is implied by fulfilling the vow.
In any case, these righteous people have been regarded as praiseworthy either because they carry out the duties enjoined by Allah, or because if they vow to Allah to perform certain good deeds which Allah has not enjoined on them, they fulfil even those self imposed vows, not to speak of showing any negligence,in carrying out the duties which Allah has actually enjoined on them.
As for the commandments concerning the vow, we have explained these briefly in E.N.
310 of Surah Al-Baqarah above, But it would be useful to explain them at length here so as to enable the people to avoid the errors and rid themselves of the misunderstandings with regard to fulfilling the vow and learn the correct rules pertaining to it.

( 1 ) The jurists have mentioned four kinds of the vow: ( a ) that one should pledge to Allah that one would perform such and such a good act to earn His good pleasure; ( b ) that one should make a vow that one would perform such and such a good act in gratitude to Allah if He fulfilled one's such and such wish and desire.
Both these kinds of the vow have been termed nadhr tabarrur ( i.e.
vows for a good cause ) by the jurists, and it is agreed by all that it is obligatory to fulfil them.
( c ) That one should pledge to do an unlawful thing or to refrain from an obligatory thing; ( d ) that one should bind oneself to do a permissible thing, or to refrain from an obligatory thing, or pledge to do an unworthy thing.
These two kinds of the vow have been termed nadhr lajaj ( i.e.
vow of ignorance, disputation and stubbornness ) by the jurists.
About the third kind of the vow it is agreed that it does not take place at alI; and about the fourth kind the juristic opinion is divided.
Some jurists say that it should be fulfilled; some others say that one should expiate the breaking of the oath, and still others that one has the option to fulfil the vow or to expiate it.
According to the Shaf is and the Malikis this vow dces not take place at all, and according w the Hanafis both these kinds of the vow entail expiation.
( `Umdat al-Qari )
( 2 ) Several Ahadith show that the Holy Prophet ( upon whom be peace ) has forbidden making a vow with a view to changing the destiny, or with a view to making an offer to Allah that if He fulfilled one's such and such wish, one would perform such and such good act, not in gratitude to Allah, but in exchange for His ,help.
Hadrat `Abdullah bin `Umar has reported that once the Holy Prophet ( upon whom be peace ) while he forbade the making of a vow, said; " It cannot avert anything which is about to befall, but through it something is extracted from the miserly person. " ( Muslim, Abu Da'ud ), The last sentence of the Hadith means: The miserly person is not prone to spend anything in the cause of AIIah; because of the vow he gives away something in charity in the greed that Allah would accept his offer and change his destiny for him.
Another tradition from Hadrat `Abdullah bin 'Umar is to the effect; " The Holy Prophet said: the vow can neither hasten anything nor defer anything, but through it something is extracted from the miserly person.
" ( Bukhari, Muslim ).
In another tradition he says that the Holy Prophet forbade making of the vow and said: " It does not bring any good, but it is a means whereby something is extracted from the miserly person. " ( Bukhari, Muslim ).
Several traditions on the same subject have been related by Muslim from Hadrat Abu Hurairah, and in one tradition which both Bukhari and Muslim have related, he reports that the Holy Prophet said: " As a matter of fact, the vow cannot bring the son of Adam anything which Allah has not ordained for him, but the vow sometimes coincides with the destiny itself and through it the Divine will takes out from the possession of the miserly person that which he was not inclined to give away willingly. " This same theme is further explained by the tradition of Hadrat `Abdullah bin `Amr bin `As according to which the Holy Prophet ( upon whom be peace ) said: " True vow is that whereby Allah's goodwill and approval may be sought.
" ( Tahavi )
( 3 ) Another rule that the Holy Prophet ( upon whom be peace ) gave concerning the vow is that only that vow should be fulfilled, which is in obedience to Allah; the vow made in disobedience to Allah should never be fulfilled.
Likewise, there can be no vow concerning a thing which is not in one's power to perform.
Hadrat `A'ishah has reported that the Holy Prophet said: " The one who made a vow that he would obey Allah, should obey Him, and the one who made a vow that he would disobey Allah, should not disobey. " ( Bukhari, Abu Da ud Tirmidhi, Nasa'i, lbn Majah, Tahavi ).
Thabit bin Dahhak says that the Holy Prophet ( upon whom be peace ) said: " There can be no question of fulfilling a vow made in the disobedience of Allah, nor in something which is not in one's possession. " ( Abu Da'ud ).
Muslim has related a tradition on the same subject from Hadrat `Imran bin Husain; and in Abu Da'ud a tradition has been reported in greater detail from Hadrat `Abdullah bin `Amr bin `As, saying that the Holy Prophet said: " No vow and no oath is of any use in an act which is not in the power of man to perform, or which involves disobedience of Allah, or severance of relations with kindred. "
( 4 ) One should not fulfil a vow which is made to perform an act which is of no good in itself, which is useless, or involves unbearable hardship or self-torture, and might have been self-imposed as an act of virtue.
In this connection, the sayings of the Holy Prophet ( upon whom be peace ) are very clear and definite.
Hadrat `Abdullah bin `Abbas says that once when the Holy Prophet was giving a sermon, he saw a man who was standing in the sun.
He asked who he was and why he was standing in the sun.
The people said that he was Abu Isra'il: he had vowed that he would keep standing and would not sit, nor take shade, nor speak to anybody, and would keep fast.
Thereupon the Holy Prophet said: " Tell him to speak, to come in the shade and sit, but to observe the fast. " ( Bukhari, Abu Da'ud, Ibn Majah, Mu'watta ).
Hadrat `Uqbah bin `Amir Juhani says: " My sister vowed that she would go for Hajj bare-foot and also vowed that she would not cover her head with a garment during the journey.
The Holy Prophet said: Tell her to go by a conveyance and to cover 'her head. " ( Abu Da'ud ).
Muslim has related several traditions on this subject with a little variation in wording.
Hadrat `Abdullah bin `Abbas reporting the incident concerning `Uqbah bin `Amir's sister, has reported the Holy Prophet's words to the effect: " Allah has no need of her vow: tell her to use a conveyance. " ( Abu Da'ud ).
In another tradition Hadrat Ibn `Abbas says " A man said: My sister has vowed to go and perform Hajj on foot.
The Holy Prophet replied: Allah has no need that your sister should undergo hardship.
She should go for Hajj by a conveyance. " ( Abu Da'ud ).
Hadrat Anas bin Malik has reported that the Holy Prophet saw ( probably during the Hajj journey ) an old man being supported between his two sons.
When he asked what was the matter with him, it was said that the old man had vowed to go on foot.
Thereupon the Holy Prophet said: " Allah is free from this that the man should place himself in agony.
Then he commanded him to ride. " ( Bukhari, Muslim, Abu Da'ud.
In Muslim another Hadith on this very subject has been reported by Hadrat Abu Hurairah also ).

( 5 ) If it is not practically possible to fulfil a vow, it may be fulfilled in some other way.
Hadrat Jabir bin `Abdullah says: " On the day of the conquest of Makkah, a man stood up and said: O Messenger of Allah, I had vowed that if Allah made Makkah fall at your hand, I would pray two rak ahs of the Prayer in Bait al-Maqdis ( Jerusalem ).
The Holy Prophet replied: Say the Prayer here.
He again asked the same thing and the Holy Prophet again gave the same reply.
When he asked it again, the Holy Prophet said: All right, as you please. " According to another tradition, the Holy Prophet said: " By Him Who has sent Muhammad ( upon whom be Allah's peace and blessings ) with the truth, if you pray here it will suffice for you instead of your praying at Bait al Maqdis ( Abu Da'ud ). "
( 6 ) The opinion among the jurists is divided concerning the person who vows to give away all his possessions for the cause of Allah.
Imam Malik says that he should give away one-third of his possessions, and Sahnun from among the Malikis has expressed the opinion that he should give away so much of his possessions as dces not subject him to hardship later.
Imam Shafe`i says that if the vow is of the nature of tabarrur( i.e.
for a good cause ), he should give away all his possessions, and if it is of the nature of lajaj ( i.e, a vow of ignorance ), he has the option to fulfil the vow or to expiate the oath.
Imam Abu Hanifah says that he should give away all such possessions as are subject to zalrat, but the vow will not apply to those possessions which are exempt from zakat, e.g.
house, or other such properties.
Imam Zufar from among the Hanafis is of the opinion that he should give away everything in charity after he has taken out two months' maintenance for his family.
( `Umdat al-Qari, Sharh Mu'watta by Shah Waliyullah ).
Traditions of the Hadrat in this connection are as follows.

Hadrat Ka'b bin Malik says: " When I was granted forgiveness for incurring Allah's displeasure for staying behind on the occasion of the Battle of Tabuk, I went before the Holy Prophet ( upon whom be peace ) and submitted: My repentance also included that I would give away alI my possessions in charity for the sake of Allah and His Messenger.
The Holy Prophet replied: No, do not do that.
I said.
Then half of the possessions? He said: No.
I said: Then one-third of the possessions? He replied: Yes. " ( Abu Da'ud ).
According to another tradition, the Holy Prophet replied: " Withhold some of your possessions for yourself: this would be better for you. " ( Bukhari ), Imam Zuhri says: " Information has reached me that Hadrat Abu Lubabah ( who had similarly incurred displeasure in connection with the same Battle of Tabuk ) said to the Holy Prophet: "I shall give away all my possessions for the sake of Allah and His Messenger in charity.
The Holy Prophet replied: For you it would be enough to give away only one-third of it." ( Mu'watta ).

( 7 ) Should a person who vowed to perform a good act before embracing Islam, fulfil it after he has embraced Islam? The Holy Prophet's ruling in this connection is that he should fulfil it.
( Bukhari; according to a tradition in Abu Da ud and Tahavi Hadrat `Umar is reported to have vowed in the pre-Islamic days that he would observe i `tikaf(devotional seclusion ) in the Masjid al-Haram ( for one night, or according to others, one day ).
After embracing Islam when he asked for the Holy Prophet's ruling, he replied: "Fulfil your vow." Some jurists have taken this ruling of the Holy Prophet to mean that it is obligatory to do so, and some others that it is commendable.

( 8 ) About the question whether the heirs are under obligation to fulfil a vow made by the deceased person or not, the juristic opinion is divided.
Imam Ahmad, Ishaq bin Rahawaih, Abu Thaur and the Zahiris say that if the deceased person had vowed to observe the Fast or perform the Prayer but could not fulfil the vow, the heirs have to fulfil it.
The Hanafis say that if the vow pertained to a bodily worship ( e.g.
the Prayer or the Fast ), the heirs are under no obligation to fulfil it, and if it pertained to monetary worship and the deceased did not leave any will for his heirs to fulfil it, they are again under no obligation to fulfil it.
but if he left a will, it will be obligatory for the heirs to fulfil it from his inheritance up to one-third of its extent.
The Maliki viewpoint also is somewhat the same.
The Shafe`is say that if the vow pertains to a non-monetary worship, or if it pertains to a monetary worship and the deceased person did not leave any inheritance, the heirs are under no obligation to fulfil it; and if the deceased left some inheritance, the heirs would be bound to fulfil the vow pertaining to a monetary worship, no matter whether the dying person left a will or not.
( Sharh Muslim by AI-Nawawi, Badhl al-Majhud Sharh Abi Da ud ).
In the Hadith there is a tradition from Hadrat `Abdullah bin `Abbas on this subject to the effect: "Hadrat Sa`d bin `Ubadah asked for the Holy Prophet's verdict, saying: My mother has died and she had made a vow which she could not fulfil.
The Holy Prophet said: Fulfil the vow on her behalf." ( Abu Da'ud.
Muslim ).
Another tradition from Ibn `Abbas is to the effect: "A woman went on a sea journey and vowed that if she returned home safe and sound, she would observe fast for a month.
On her return home she died.
Her sister or her daughter came to the Holy Prophet to ask for his decision.
The Holy Prophet replied: " Observe the fast on her behalf. " ( Abu Da'ud Abu Da'ud has related another tradition with the same content from Hadrat Buraidah, saying: " A woman asked the Holy Prophet a similar thing and he gave the same reply as mentioned above. " Since these traditions are not explicit as to whether the rulings the Holy Prophet gave pertained to its being obligatory or commendable, and since about the vow made by Hadrat Sa`d bin `Ubadah's mother also it is not clear whether it pertained to a monetary worship, or a bodily worship, there have arisen differences among the jurists on this question.

(9 ) As for an unlawful vow it is clear that it should not be fulfilled.
However, there is a difference of opinion as to whether it entails an expiation or not.
On this point since the traditions differ the juristic opinion is also divided.
According to one kind of the traditions the Holy Prophet commanded the person concerned to make the expiation.
Hadrat `A'ishah has reported that the Holy Prophet said: " Three is no vow in the disobedience of Allah, and its expiation is the expiation of breaking the oath " ( Abu Da'ud, In the case of `Uqbah bin `Amir Juhani's sister (mentioned under No.
4 above ), the Holy Prophet ( upon whom be peace ) commanded that she should break her vow and fast for three days.
( Muslim, Abu Da'ud ).
In the case of another woman also who had vowed to go for Hajj on foot, he commanded that she should go by a conveyance and should make expiation for the oath ( Abu Da'ud ).
Ibn `Abbas has reported that the Holy Prophet said: " The one who made a vow but did not specify what the vow was about, should expiate for the oath, and the one who made a vow to perform a sinful act, should expiate for the oath, and the one who made a vow to perform something which he dces not have the power to perform, should expiate for the oath, and the one who made a vow to do something which he can do, should fulfil it. " ( Abu Da'ud ).
On the other hand, there are the traditions which show that there is no expiation in this case.
The person under No.4 above had vowed that he would stand in the sun and would not speak to anyone.
Making a reference to him in Mu'watta, Imam Malik writes: " I could not know by any means whether the Holy Prophet besides commanding him to break the vow might also have told him to make the expiation.
Hadrat `Abdullah bin `Amr bin `As has reported that the Holy Prophet said: "If the one swearing an oath for something later finds that another thing was better than that he should abandon it and should adopt the better course and the abandonment itself is the expiation." ( Abu Da'ud; Baihaqi says that this Hadith and Hadrat Abu Hurairah's this tradition: "He should adopt the better course and this is its expiation" are not established ).
Imam Nawawi discussing these traditions of the Hadid in his commentary of Sahih Muslim writes: "Imam Malik, Shafe`i, Abu Hanifah, Da'ud Zahiri and other scholars say that the vow made to do a sinful thing is void and ineffectual and it does not entail any expiation if not fulfilled, but lmam Ahmad says that it entails expiation."
 

The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa`ir.
Sa`ir is the flame and fire of the Hell.
This is as Allah says, إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ ( When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire. ) ( 40:71,72 ) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً ( Verily, the Abrar (righteous believers ) shall drink of a cup mixed with Kafur.) The properties of the Kafur ( camphor ) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise.
Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً ( A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly. ) meaning, this ( drink ) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it.
The word Yashrabu ( to drink ) includes the meaning of Yarwa ( to quench one's thirst ).
Allah then says, يُفَجِّرُونَهَا تَفْجِيراً ( causing it to gush forth abundantly (Tafjir ).) meaning, they will have control of it however and wherever they wish.
They will have access to it from their castles, their homes, their sitting rooms and their residences.
At-Tafjir means to cause to gush forth or flow out.
This is as Allah says, وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا ( And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us. ) ( 17:90 ) And Allah says, وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً ( We caused a river to gush forth in the midst of them. ) ( 18:33 ) Mujahid said, يُفَجِّرُونَهَا تَفْجِيراً ( causing it to gush forth abundantly. ) "This means that they will divert it to wherever they wish." `Ikrimah and Qatadah both made similar statements.
Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً ( They fulfill vows, and they fear a Day whose evil will be wide-spreading. ) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation.
They also worship Him by fulfilling their vows.
Imam Malik reported from Talhah bin `Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from `A'ishah that the Messenger of Allah ﷺ said, «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه» ( Whoever makes a vow to obey Allah, then he should obey Him.
And whoever makes a vow to disobey Allah, then he should not disobey Him. ) Al-Bukhari also recorded this Hadith from Malik.
These people also abandon those forbidden things which He ( Allah ) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return.
This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy.
Ibn `Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ ( And they give food, inspite of their love for it, ) It has been said that this means the love of Allah, the Most High.
In their view the pronoun refers to Allah.
However, the most apparent meaning is that the pronoun refers to the food.
This would mean, they give food while they themselves love it and desire it.
This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir.
This is similar to Allah's statement, وَءَاتَى الْمَالَ عَلَى حُبِّهِ ( And gives his wealth, in spite of love for it. ) ( 2:177 ) Allah also says, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ ( By no means shall you attain Al-Birr unless you spend of that which you love. ) ( 3:92 ) In the Sahih, there is a Hadith which states, «أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر» ( The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty. ) This means in the condition of your love for wealth, your eagerness for it and your need for it.
Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً ( And they give food, inspite of their love for it, to the poor, the orphan and the captive, ) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded.
In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah ( i.e., the Muslims )." Ibn `Abbas said, "At that time ( when this Ayah was revealed ) their ( the Muslims' ) captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully.
They ( the Companions ) would give them preference over themselves when eating their meals.
`Ikrimah said, "They ( captives ) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators.
Sa`id bin Jubayr, `Ata', Al-Hasan and Qatadah all made similar statements.
The Messenger of Allah ﷺ advised treating servants well in more than one Hadith.
This held such importance with him that the last statement of advice that he gave ( before dying ) was his saying, «الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم» ( The prayer (As-Salah ) and what your right hand possesses ( slaves ).) Mujahid said, "He ( the captive ) is the prisoner." This means that these ( righteous ) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ ( We feed you seeking Allah's Face only. ) meaning, hoping for the reward of Allah and His pleasure. لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً ( We wish for no reward, nor thanks from you. ) meaning, `we do not seek any reward from you in return for it.
We also are not seeking for you to thank us in front of the people.' Mujahid and Sa`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it.
Every seeker should seek after this." إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً ( Verily, We fear from our Lord a Day that is `Abus and Qamtarir. ) meaning, `we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is `Abus and Qamtarir.' `Ali bin Abi Talhah reported from Ibn `Abbas, "`Abus means difficult and Qamtarir means long." `Ikrimah and others said from Ibn Abbas, يَوْماً عَبُوساً قَمْطَرِيراً ( a Day that is `Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it. )) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus `Abis means ( frowning with ) the two lips and Qamtarir means drawing up the face in a scowl." Sa`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay.
Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " `Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً ( So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty ) and joy.) This is used as a way of eloquence in stating similarity ( i.e., two similar things ). فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ ( So, Allah saved them from the evil of that Day, ) meaning, He protects them from that which they fear of it. وَلَقَّـهُمْ نَضْرَةً ( and gave them Nadrah (a light of beauty )) meaning, in their faces. وَسُرُوراً ( And joy ) in their hearts.
Al-Hasan Al-Basri, Qatadah, Abu `Aliyah and Ar-Rabi` bin Anas all stated this.
This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ ( Some faces that Day will be bright, laughing, rejoicing at good news. ) This is because if the heart is happy, then the face will be enlightened.
As Ka`b bin Malik said in his lengthy Hadith about Allah's Messenger ﷺ, whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon.
`A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues.
dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُواْ ( And their recompense because they were patient ) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments.
This means a home that is spacious, a delightful life and fine clothing.
Al-Hafiz Ibn `Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً ( And their recompense shall be Paradise, and silken garments, because they were patient. ) he ( Abu Sulayman ) said, `Because they were patient in leaving off their desires in the world."'

Allah then described their traits when they were in the life of the world, saying: ( Because they perform the vow ) because they fulfil their pledges and oath by Allah; it is also said this means: they perform the obligations ( and fear a day ) and fear the torment of a day ( whereof the evil ) the torment (is wide spreading,

They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading.

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