Seadet-i Ebediyye - Endless Bliss Fifth Fascicle

permissible for one to give other silver coins to another person at
some other place and time instead. It is permissible to perform the
vowed hajj, salât, i’tikâf, or fasting before the time specified during
the vow. But it will not be acceptable even if the number of days is
one day fewer (than the vowed number). The dependent nazr
cannot be fulfilled before the condition it depends on occurs. One
can still make changes as to the poor person (to be given the alms),
place, and kind of money.
If a person who has made it his nazr to fast every day during the
month of Rajab becomes ill and cannot fulfil it, he will have to
make qadâ by fasting for one month later, as with Ramadân.
If something unlike any fard or wâjib is vowed, it is not
necessary to fulfil it. The type of worship it is like has to be a fardi-’ayn.
It is not necessary to fulfil the nazr which is like a fard-ikifâya.
An example of this is visiting a sick person. Entering a
mosque cannot be vowed, though it is fard to enter the Majid-iharâm
for tawâf (visiting) or to enter a mosque after the imâm for
Friday prayer. For, entering a mosque is not an act of worship by
itself, but it is a part of an act of worship. Though it is fard to help
one’s needy parents, visiting one’s parents cannot be vowed
because it is not an act of worship by itself.
To sum up, when something is vowed its fulfilment is necessary
if it has five conditions:
I - It has to belong to the class of a fard-i-’ayn or wâjib.
II - It has to be an act of worship by itself.
III - It shouldn’t be a sin in itself. It is permissible to vow to fast
on the ’Iyd day of qurbân. For, fasting is not a sin in itself. In this
case one will have to fast some other day. Vowing something
which is harâm becomes an oath. It is sinful to fulfil it. For
example, when one vows to kill so and so, one does not kill so and
so, but pays the kaffârat for an oath, instead.
IV - It is not sahîh to vow to do something which is already fard
for one to do. For example, hajj is already fard for a rich person
who vows to become a hadji. To vow to become a hadji is to inform
that one is going to make the hajj that is fard. For, he who makes
a supererogatory hajj cannot become a hadji. Because it is not
sahîh to vow the hajj which is fard, in case a vow of this sort has
been made it is fard for the rich person to make hajj only once. It
is not necessary for him to go again for the fulfilment of his vow.
If a rich person vows to kill a sheep as a qurbân on one of the
days of the ’Iyd of qurbân, he will have to kill two sheep, one for
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