Not keeping one's promise also causes anger (Ghadab). We already defined above that a
promise made by only one side was called "promise" (Va’d) and a promise by both parties was
called agreement "Ahd". A promise of punishment is called "Va’id". Not keeping this kind of
promise (Va’id) is a kindness. It is prohibited (Haram) to promise by lying. Not keeping this
type of promise is an additional sin. Keeping such a promise will cause the sin of lying to be
forgiven. Illegal agreement of sales (Fasid bay) is also similar to this. Canceling such a sales
agreement and giving up that sale is necessary (Wajib). When they cancel the sales agreementand ask for repentance their sin will be forgiven. But if they do not cancel this type of illegal
sales agreement their sin would be doubled. It is necessary to carry out one's promise.
In one hadith, Rasulullah, peace be upon him, said, "The sign of hypocrisy is three: lying, not
keeping one's promise and breaking the trust (Amanat)." If one is not able to keep one's
promise because of circumstances beyond his power then it would not be a sign of hypocrisy.
Not keeping the promised safekeeping or trust "Amanat" with respect to properties, a word, or a
secret is hypocrisy. In a hadith which is written in famous hadith book Sahih al-Bukhari and
reported by Amr ibn As, may Allahu ta’ala be pleased with him, Rasulullah, peace be upon him,
said, "Four things are the sign of hypocrisy: violating one's trust, lying, not keeping one's
promise and breaking an agreement without informing the other party (Gadr) and not
telling the truth at a judicial court". Ibn Al-Hajar, may Allahu ta’ala be pleased with him, said
the definition of hypocrisy is lack of correspondence of one's inner self to his behavior. Being
hypocritical on subjects relating to the knowledge of faith is disbelief (Kufr). Being hypocritical
in one's words or deeds is forbidden (Haram). The disbelief caused by hypocrisy with respect to
the belief system is much worse than other types of disbelief. Making a promise (Va’d) with the
intention of fulfilling the promise in the future is permissible (Jaiz) or even rewarding (Thawab).
Fullfilling this kind of promise is not "Wajib", but it is "Mustahab." Not fulfilling it would be
slightly disliked (Tanzih al-makruh.) In one hadith, Rasulullah, peace be upon him, said, "It
would not be a sin if one is not able to fulfill a promise that one has given with the intention
of fulfilling it." According to the teachings of Hanafi and Shafi'i scholars, may Allahu ta’ala, be
well pleased with them, not keeping a promise without an excuse is disliked (Makruh) and
with
an excuse is permissible but it is necessary (Wajib) to inform the involved party. According to
the teachings of Hanbali scholars, may Allahu ta’ala, be well pleased with them, fulfilling the
given promise (Va’d) is "Wajib." Not fulfilling it is forbidden (Haram.) Performing a deed
which is sanctioned (Sahih) according to the teachings of the four schools of thought is piety
(Taqwa).
It is necessary (Wajib) for the followers of the teachings of all four Imams (The founders of the
four schools of thought "Madhhab") to love each other and to pray for each other and not to fall
into fanaticism while following the teachings of their scholars (Imams). It is not permissible to
make "Talfik" according to the unanimous teachings of all four schools of thought. "Talfik"
means doing one's deeds or actions according to the easy decisions of the four schools of
thought. Action or deed done according to "Talfik" would not be correct (Sahih) in any of the
schools of thought (Madhhabs). But it is permissible to do one's deeds or actions by following
the easy decisions of only one school of thought.
[In order to perform any deed or action, one should form his intention to follow any one of the
four schools of thought and then do the deed or action according to the teachings prescribed by
that school of thought. In every school of thought there are two ways of doing an action or deed,
the easy way and the difficult way. The easy way is called facility (Ruhsat) and the difficult way
is called "Azimat". Doing one's deeds or actions according to the "Azimat" is better if one is
strong and his situation fits. Soul (Nafs) does not like to do difficult things and doing it so
weakens the soul. Worships were imposed on us in order to weaken the soul because the soul is
an enemy of the spirit and Allahu ta’ala. It is necessary to weaken the soul so that it will not be
able to do its monstrosities. But it should not be killed because it is the servant of the body. It is
the stupid and ignorant servant. Those who are sick, weak or in a difficult situation should leave
the way of "Azimat", and do their actions according to the facility (Ruhsat) so that they may not
fall into a state of not performing their deeds. If it is difficult to do a deed or action even
according to the facility of one's own school of thought, one may do that deed according to
another one of the three school of thought in which doing that deed is permissible.]
promise made by only one side was called "promise" (Va’d) and a promise by both parties was
called agreement "Ahd". A promise of punishment is called "Va’id". Not keeping this kind of
promise (Va’id) is a kindness. It is prohibited (Haram) to promise by lying. Not keeping this
type of promise is an additional sin. Keeping such a promise will cause the sin of lying to be
forgiven. Illegal agreement of sales (Fasid bay) is also similar to this. Canceling such a sales
agreement and giving up that sale is necessary (Wajib). When they cancel the sales agreementand ask for repentance their sin will be forgiven. But if they do not cancel this type of illegal
sales agreement their sin would be doubled. It is necessary to carry out one's promise.
In one hadith, Rasulullah, peace be upon him, said, "The sign of hypocrisy is three: lying, not
keeping one's promise and breaking the trust (Amanat)." If one is not able to keep one's
promise because of circumstances beyond his power then it would not be a sign of hypocrisy.
Not keeping the promised safekeeping or trust "Amanat" with respect to properties, a word, or a
secret is hypocrisy. In a hadith which is written in famous hadith book Sahih al-Bukhari and
reported by Amr ibn As, may Allahu ta’ala be pleased with him, Rasulullah, peace be upon him,
said, "Four things are the sign of hypocrisy: violating one's trust, lying, not keeping one's
promise and breaking an agreement without informing the other party (Gadr) and not
telling the truth at a judicial court". Ibn Al-Hajar, may Allahu ta’ala be pleased with him, said
the definition of hypocrisy is lack of correspondence of one's inner self to his behavior. Being
hypocritical on subjects relating to the knowledge of faith is disbelief (Kufr). Being hypocritical
in one's words or deeds is forbidden (Haram). The disbelief caused by hypocrisy with respect to
the belief system is much worse than other types of disbelief. Making a promise (Va’d) with the
intention of fulfilling the promise in the future is permissible (Jaiz) or even rewarding (Thawab).
Fullfilling this kind of promise is not "Wajib", but it is "Mustahab." Not fulfilling it would be
slightly disliked (Tanzih al-makruh.) In one hadith, Rasulullah, peace be upon him, said, "It
would not be a sin if one is not able to fulfill a promise that one has given with the intention
of fulfilling it." According to the teachings of Hanafi and Shafi'i scholars, may Allahu ta’ala, be
well pleased with them, not keeping a promise without an excuse is disliked (Makruh) and
with
an excuse is permissible but it is necessary (Wajib) to inform the involved party. According to
the teachings of Hanbali scholars, may Allahu ta’ala, be well pleased with them, fulfilling the
given promise (Va’d) is "Wajib." Not fulfilling it is forbidden (Haram.) Performing a deed
which is sanctioned (Sahih) according to the teachings of the four schools of thought is piety
(Taqwa).
It is necessary (Wajib) for the followers of the teachings of all four Imams (The founders of the
four schools of thought "Madhhab") to love each other and to pray for each other and not to fall
into fanaticism while following the teachings of their scholars (Imams). It is not permissible to
make "Talfik" according to the unanimous teachings of all four schools of thought. "Talfik"
means doing one's deeds or actions according to the easy decisions of the four schools of
thought. Action or deed done according to "Talfik" would not be correct (Sahih) in any of the
schools of thought (Madhhabs). But it is permissible to do one's deeds or actions by following
the easy decisions of only one school of thought.
[In order to perform any deed or action, one should form his intention to follow any one of the
four schools of thought and then do the deed or action according to the teachings prescribed by
that school of thought. In every school of thought there are two ways of doing an action or deed,
the easy way and the difficult way. The easy way is called facility (Ruhsat) and the difficult way
is called "Azimat". Doing one's deeds or actions according to the "Azimat" is better if one is
strong and his situation fits. Soul (Nafs) does not like to do difficult things and doing it so
weakens the soul. Worships were imposed on us in order to weaken the soul because the soul is
an enemy of the spirit and Allahu ta’ala. It is necessary to weaken the soul so that it will not be
able to do its monstrosities. But it should not be killed because it is the servant of the body. It is
the stupid and ignorant servant. Those who are sick, weak or in a difficult situation should leave
the way of "Azimat", and do their actions according to the facility (Ruhsat) so that they may not
fall into a state of not performing their deeds. If it is difficult to do a deed or action even
according to the facility of one's own school of thought, one may do that deed according to
another one of the three school of thought in which doing that deed is permissible.]
