Another cause of anger (ghadab)
is a broken promise. We have already explained that a promise made by only one
party is called “promise” (wa’d) and a promise by both
parties is called agreement “’ahd”. A promise of punishment is called “wa’îd”.
It is a kindness not to fulfil this kind of promise. It is prohibited (harâm) 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. An illegal agreement of sale (fâsid bay) is also similar to this.
Canceling such a sale agreement and giving up that sale is necessary (wâjib).
When the parties cancel the sale agreement and ask for repentance their sin
will be forgiven. But if they do not cancel this type of illegal sale agreement
their sin will be doubled. It is necessary to fulfil one’s promise.
Rasûlullah ‘sall-Allâhu
’alaihi wa sal-lam’ states in a hadîth-i-sherîf:
“There
are three signs of hypocrisy: lying, not keeping one’s promise and breach of
trust (amânat).” If one is not able to keep one’s promise
for reasons beyond him, then
it
will not be a sign of hypocrisy. On the other hand, perfidy as regards an
entrusted piece of property or secret, is hypocrisy. In a hadîth-i-sherîf which is written in the widely known
book of hadîth-i-sherîfs entitled Sahîh-i-Bukhârî
and reported by Amr ibn Âs ‘radiy-Allâhu ta’âlâ
’anh’, Rasûlullah ‘sall-Allâhu ’alaihi wa
sal-lam’ stated: “Four things are symptomatic of hypocrisy: abuse of trust; lying;
not keeping one’s promise; breaking an agreement without informing the other
party (ghadr) and not telling the truth at a judicial court”.
Ibn Hajar Mekkî ‘rahmatullâhi ta’âlâ ’aleyh’ defined hypocrisy (being a
munâfiq) as a “lack of correspondence between one’s intentions and outward
behaviour.” Being hypocritical on credal matters is disbelief (kufr). Being
hypocritical in one’s words or deeds is forbidden. Hypocrisy based on credal
matters is much worse than other types of disbelief. Making a promise (wa’d)
with the intention of fulfilling the promise in the future is permissible
(jâiz) and even rewarding (thawâb). Fullfilling this kind of promise is not “wâjib”,
but it is “mustahab.” It is makrûh tanzîhî not to fulfil it. Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ states in
a hadîth-i-sherîf: “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 Hanafî and
Shâfi’î scholars ‘rahimahumullâhu ta’âlâ’, it is makrûh to break a mutual
agreement (’ahd) without any ’udhr, (i.e. an excuse or reason which Islam
justifies), and it is permissible to do so if you have an ’udhr. Yet, in case
you intend to break it ’ahd, it is necessary (wâjib)
to inform the involved party. According to the teachings of Hanbalî scholars ‘rahimahumullâhu
ta’âlâ’, it is wâjib to fulfil a promise. Not fulfilling it is forbidden
(harâm.) It is taqwâ to perform something in a manner sanctioned
(sahîh)
by all four Madhhabs.
It is wâjib for every Muslim to love all the
other Muslims being in any one of the four Madhhabs, to invoke blessings on
them all, and to avoid all sorts of bigotry concerning the (four) Madhhabs.
However, all scholars are unanimous on that a talfîq of
four Madhhabs is not permissible. Talfîq means (making) a selection of the
easiest ways in all four Madhhabs in the performance of a certain deed or act
of worship. The deed performed thereby is null and void in all four Madhhabs.
However, acts of worship performed by unifying all the ruhsats
(easiest
ways) of a certain Madhhab, is sahîh (valid).
[To perform a certain act of worship or a certain deed, a Muslim should first intend to follow the rules of one of the four Madhhabs and then act in accordance with those rules. Each of the four Madhhabs teaches an easy way, which is termed ‘ruhsat’, and a difficult way called ‘’azîmat’, of performing a certain deed. It is better for a healthy and capable person to prefer the difficult way (’azîmat), for doing something difficult is more unbearable, more distressful, and more enervative to the nafs. Worship was commanded for the purpose of suppressing and sapping the human nafs, which is inimical both to its human owner and to its Creator, Allâhu ta’âlâ. It has to be kept under an adamant repression, thereby to prevent it from surfeiture. Yet, absolute destruction of it is impracticable, for it serves the body. It is an idiotic and ignorant servant. A weak or ailing person or a person who is in a difficult position ought to utilize the easier way (ruhsat) rather than give up worship or performance of deeds. In fact, if it is practically impossible to do a certain act of worship even by utilizing the facilities (ruhsats) in one’s own Madhhab, it is permissible to imitate one of the other three Madhhabs, thus utilizing the facilities presented in that Madhhab.]