Musaddad said: The Messenger of Allah, peace and blessings be upon him, said: "Indeed, a vow does not avert anything."

3288 - Abu Dawud narrated to us, saying: It was recited before al-Harith ibn Miskin — and I was present —: Ibn Wahb informed you, saying: Malik informed me, from Abu al-Zinad, from Abd al-Rahman ibn Hurmuz, from Abu Hurayrah, that the Messenger of Allah, peace and blessings be upon him, said: "A vow does not bring to the son of Adam anything that I had not already decreed for him, but the vow coincides with what has been decreed, and through it something is extracted from the miser, and he is made to give what he would not have given before."

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= The prohibition of vows of recompense. He said: This refers to one saying, for example: "If Allah cures my sick one, then I owe such-and-such a charity." The reason for its disapproval is that when he makes the aforementioned act of devotion conditional upon the occurrence of the aforementioned desired outcome, it becomes clear that his intention was not purely devoted to drawing near to Allah Almighty by what he did, but rather he followed the path of bartering in it. This is clarified by the fact that if his sick one were not cured, he would not give the charity he had made conditional upon the cure. And this is the state of the miser, for he does not part with anything from his wealth except for an immediate compensation that usually exceeds what he gives out. This is the meaning referred to in the hadith by his saying: "And through it something is extracted from the miser" — that which the miser would not otherwise give out.

(1) In the narration of Ibn al-Abd: "something that had not been decreed for him," as al-Hafiz pointed out in his copy marked with (A). What is confirmed is from (H), which is the narration of Ibn Dasa, and it agrees with the two narrations of al-Bukhari, and in it there is explicit attribution of this hadith to Allah, Mighty and Majestic. Al-Hafiz said in "al-Fath" 11/579: This is among the sacred hadiths (hadith qudsi), but the explicit attribution to Allah, Mighty and Majestic, was omitted from it.

(2) Its chain of transmission is authentic. Ibn Wahb: he is Abdullah, and Abu al-Zinad: he is Abdullah ibn Dhakwan, and Abd al-Rahman ibn Hurmuz: he is al-A'raj.
It was also recorded by al-Bukhari (6694), Muslim (1640) (7), Ibn Majah (2123), and al-Nasa'i in "al-Kubra" (4727) via two paths from Abd al-Rahman ibn Hurmuz, with this chain.
It was also recorded by al-Bukhari (6659) via the path of Hammam ibn Munabbih, and Muslim (1640) (5) and (6), al-Tirmidhi (1619), and al-Nasa'i (4728) via the path of Abd al-Rahman ibn Ya'qub al-Hurqi, both from Abu Hurayrah.
It is also in "Musnad Ahmad" (7208) and (7298), and "Sahih Ibn Hibban" (4376). =