I said: rather, it also approaches disbelief. Then al-Qurṭubī quoted the scholars who interpreted the prohibition mentioned in the report as disapproval and said: "What appears to me is that it is forbidden for those who fear that corrupt belief, so their undertaking of it is prohibited, and it is disapproved for those who do not hold that belief." This is a good distinction, and it is supported by the story of Ibn ʿUmar, the narrator of the ḥadīth on the prohibition of vows, as it pertains to vows of compensation. I said: he refers by the story to what al-Ḥākim reported (4/304) through the chain of Fulaīḥ ibn Sulaymān from Saʿīd ibn al-Ḥārith, who heard ʿAbd Allāh ibn ʿUmar being asked by a man from Banī Kaʿb named Masʿūd ibn ʿAmr: O Abū ʿAbd al-Raḥmān, my son was in the land of Persia among those with ʿUmar ibn ʿUbayd Allāh, and a severe plague occurred in Basra. When that reached me, I vowed that if Allāh brought my son back, I would walk to the Kaʿbah. He returned ill and died. What do you think? Ibn ʿUmar replied: (Were you not forbidden from vows? The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: "Vows do not bring anything forward or delay it, they are only extracted from the miser," fulfill your vow). Al-Ḥākim said: "Authentic according to the criteria of al-Shaykhayn." Al-Dhahabī agreed with him. I said: it is in al-Bukhārī without the story from this chain, and Fulaīḥ, al-Ḥāfiẓ says in "al-Taqrīb" about him: "truthful but makes many mistakes." I said: so there is no harm to the essence of his ḥadīth as long as he is not the sole narrator of it. And Allāh knows best. In summary, the ḥadīth warns the Muslim against undertaking vows of compensation, so people must be aware of this so they do not fall into the prohibition while thinking they are doing good!