The Twenty-First Greater Sin: Non-Fulfillment of a Promise
The twenty-first of the Greater sin is “Breaking of a promise.” There are authentic traditions to this effect. It is recorded in the authentic and reliable books of traditions, from Abdul Azeem when he quotes Imam Ja’far as-Sadiq (a.s.) that he has proved it to be a Greater sin with the help of the following verse of the Holy Quran:
“And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land, (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.”
(Surah Ra’d 13:25)
The Holy Quran denounces the breaking of promise in the following ayat too:
“Yea, whoever fulfills his promise and guards (against evil) - then surely Allah loves those who guard (against evil).
(As for) those who take a small price for the covenant of Allah and their own oaths - surely they shall have no portion in the hereafter, and Allah will not speak to them, nor will He look upon them on the day of resurrection nor will He purify them, and they shall have a painful chastisement.”
(Surah Ale-Imraan 3:76-77)
Similarly we find another verse of the same connotation:
“Surely the vilest of animals in Allah’s sight are those who disbelieve, then they would not believe.
Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment)”
(Surah Anfal 8:55-56)
This ayat is critical of the Jews of Bani Qurayza who did not honour the pact, which they had formed with the Holy Prophet (s.a.w.s.) regarding the cooperation with the infidels. They supplied arms to the disbelievers of Mecca for the Battle of Badr and thus invalidated the pact. Later they justified their action saying they had forgotten the pact.
They once more entered into a pact with the Holy Prophet (s.a.w.s.) only to violate it at the time of the Battle of Khandaq (Trench). They went against the pact and sided with Abu Sufyan.
In various places in the Holy Quran we find that fulfilling a promise has been made obligatory and it is much emphasised.
For example,
“and fulfill the promise, surely (every) promise shall be questioned about.”
(Surah Bani Israel 17:34)
Also,
“O you who believe! Fulfill the obligations.”
(Surah Maidah 5:1)
Similarly in Surah Baqarah the ayat says,
“...and the performers of their promise when they make a promise...”
(Surah Baqarah 2:117)
We also find the following verse:
“O you who believe! Why do you say that which you do not do?
It is most hateful to Allah that you should say that which you do not do.”
(Surah Saff 61:2-3)
Imam Ja’far as-Sadiq (a.s.) has explained this ayat in the following manner:
“A believer’s promise to his believing brother is a vow that has no expiation (It cannot be broken). But one who goes back on his word declares his opposition and enmity to Allah, and invokes the anger of Allah.”
(Wasaelush Shia)
After this the Imam (a.s.) recited the above-mentioned ayat.
Amirul Momineen Ali (a.s.) advises Malik Al-Ashtar regarding the honouring of promises:
“Breaking a promise causes the anger of Allah.”
(Nahjul Balagha)
Ali (a.s.) also quotes the same verse after this.
Hazrat Imam Muhammad al-Baqir (a.s.) said:
“There are four types of sinners who are punished very soon:
The person who violates the pact that he has made with you, even though you have respected it.
One who inflicts harm upon you even though you caused him no harm.
One who has promised you something and you are faithful upon your agreement but he is unfaithful.
One who wants to severe relations even though the relative wishes to continue the relationship.
(Khisaal)
Abu Malik inquired from Imam Zainul Abedin (a.s.), “Inform me about all the rules of religion.” Imam (a.s.) told him,
“To speak the truth, to judge with justice and to fulfill the promise.”
(Khisaal)
Although a vast number of traditions and ayats denounce the breaking of promises. We shall quote some selected ones.
Types of vow-breaking
There are three types of promises:
1. Promise of Allah to his creatures.
2. Promise of the creatures to Allah.
3. Promises of the people among themselves.
The promise of Allah to his creatures is that of the Aalam-e-Zar (in the spiritual plane). We come to know of this promise through the Quranic ayats as well as the traditions. According to this, Allah first created the souls of all human beings and made the following covenant: That is, they remain upon the right path, do not associate anyone or anything with Allah, obey the commands of their Prophet, and do not follow Shaitan, Allah shall recompense them by helping them, by keeping them forever in His mercy, and give them a place in Paradise but if they do not respect their covenant, Allah will not regard His side of the promise. It is for this very fact, that Allah says.
“...and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you;”
(Surah Baqarah 2:40)
Allah also says,
“Did I not charge you, O children of Adam, that you should not serve the Shaitan?”
(Surah Yaseen 36:60)
The covenant that Allah took from the people in the spiritual plane also includes the oath with regard to the Wilayat (Mastership) of Amirul Momineen Ali (a.s.) and the Imams (a.s.). Numerous traditions mention this fact. It is even recorded in the various heavenly scriptures, and all the prophets have conveyed the message of the Wilayat of the Fourteen Masoomeen (a.s.).
However, some scholars have rejected the Aalam-e-Arwah or Aalam-e-Zar. They try to explain away in some way or the other the traditions and ayats that deal with this subject. According to them Aalam-e-Arwah (the spiritual plane) is the nature of human beings. They say that, Allah has made the human nature subservient to this covenant so that they may obey Allah alone and not follow the Shaitan. Hence if man acts against it he acts against his nature. The reasoning capacity orders man to follow nature and obey his creator. These thinkers consider it to be the same covenant. This book is not concerned with the detail of these two theories.
Anyway, it could be Aalam-e-Zar or the created nature, if man violates this covenant he has committed a Greater sin or rather it is the Greater sin. In most of the ayats and traditions honouring of the covenants is so much emphasised that it is a confirmed wajib and the contrary is haraam. The people are also warned of dire consequences in case of default. The traditions also inform us that such a serious retribution is only for violating the first covenant, which is the greatest of the sins. Hence the people must fulfill their covenant so that Allah may also fulfill His promise.
Allah has promised to answer every prayer
One of the promises of Allah to his creatures is that He will answer every prayer of theirs, but there is a condition to it i.e. the people must keep their promise.
Jamil narrates from Imam Ja’far as-Sadiq (a.s.) that he said,
“When a man prays to Allah with a pure intention and a sincere heart, Allah answers (his prayer) after man has fulfilled his promise to Allah (a.j.). But if man prays to Allah without a pure intention and sincerity, Allah does not answer it. Has not Allah said, “...and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you, so the promise is kept only with one who keeps his own word.”
(Safinatul Behaar)
Verbal expression of a promise
The second type of promise is the one that the man himself gives to Allah. Like a vow or an oath. It is not sufficient, merely to think about a vow or oath. It has to be worded properly. For example, if someone wants to vow to Allah and state it in Arabic language he should say ‘Aahadto Allah’ (I have vowed to Allah) or ‘Alayya Ahadollah’ (The vow for Allah is upon me). The statement of promise, oath or the vow can be in any other language also. A vow for example may consist of saying that, “If I return safe and sound from the journey, I shall give such and such amount as charity on the way of Allah.” If this statement is spoken through the tongue it becomes binding upon the one who says it but it is not binding if he has just decided it mentally.
Vow or oath for a useless thing
It must be remembered that a vow, oath or a promise should not be for a useless object. That is, it must not be undesirable from the point of view of the Islamic Law. In other words it should not be a makrooh or a Haraam thing. For example if a man takes an oath to do some makrooh or haraam action, it is invalid. Similarly if he vows that he will perform a certain haraam or makrooh action, it is invalid. In the same way, if one takes an oath, a vow or promise to abstain from a wajib or a mustahab act, it is also not correct. The vow, oath or a promise also invalidates in the condition when at the time of taking the oath the action had been wajib and its avoidance haraam, but later the conditions change, in this case the vow etc. become invalid. Let us say, for example, that a man vows to give a thousand rupees in charity if he gets well, but after he is well be becomes so poor that it is hardly possible to maintain his family. In these circumstances such a vow is considered as invalid and it is not wajib to fulfill it.
Vow should be for a useful aim
So, it is now established that an oath or a vow should be for something beneficial from the shariat point of view. Even if it is for a legal purpose, there must be some benefit in it. At least common sense must discern some useful purpose in performing that action; and also that it is better to perform it than to refrain from it. For example, Mubah (permitted) action like walking or exercise etc. In the same way if the vow is for abstaining from a mubah act then in this case too one should expect some benefit. That is, avoiding this action must be better than doing it. Smoking, is one of such actions.
Conditional and absolute covenant
Just as in the case of oath and vow, a covenant is also either conditional or absolute. For example, an absolute covenant is when a man says, “I make covenant with Allah that I shall perform such and such good action.” Then this shall become binding upon him. If he does not do so he would have committed a Greater sin. In addition to this he also has to pay the penalty. This is an absolute covenant. The conditional covenant is the one when the person attaches some conditions. For example, he may say, “If Allah gives me a son, I will perform such and such good deed.” Then that good deed becomes wajib upon him only when he gets a son. Once the condition is fulfilled it will also be haraam for him to leave it undone. He has to pay the additional penalty also.
Expiation of a vow or a covenant
Breaking of a covenant, whether absolute or conditional, is haraam. The expiation becomes wajib in case of default. It is the same penalty as that of breaking or omitting, without any reason, a fast of the month of Ramazan. That is feeding sixty poor people, keeping sixty fasts or freeing a slave.
If a vow is broken its kaffarah (expiation) is same as that of breaking an oath. That is, feeding, or clothing ten poor people or freeing a slave but if he cannot do any of these then it is wajib for him to keep three fasts.
Three types of covenant with Allah
Actually a vow and an oath is also a covenant with Almighty Allah. Therefore a covenant is of three types. One is the covenant itself and of the other two one is a vow and the other an oath. It is only due to the Divine Mercy that man is given a choice of three kinds of covenants in case he wishes to avoid the risk of being liable for keeping sixty fasts etc. Hence, he can make a vow or take an Islamic oath.
Breaking of promise and hypocrisy
Breaking of a promise is such a serious sin that due to it the seed of hypocrisy is sown in the heart. The man dies in a state of disbelief and is raised with the hypocrites on the Day of Judgment. The Holy Quran says:
“And there are those of them who made a covenant with Allah: If He gives us out of His grace we will certainly give alms and we will certainly be of the good. But when he gave them out of this grace, they become niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised Him and because they told lies.”
(Surah Tauba 9:75-77)
This ayat proves that non-fulfillment of a promise or vows is such that it causes hypocrisy in their hearts; and it remains so till they meet death. The explanation, regarding the Shaan-e-Nuzool (circumstances of Revelation) of this ayat, according toTafseer Minhaj us-sadeqeen
is as follows:
“Thulbe Ibne Khatib was a very staunch and a famous Christian. One day he came to the Holy Prophet (s.a.w.s.). He began to complain of his poverty, and requested the Holy prophet (s.a.w.s.) to pray for him. The Holy prophet (s.a.w.s.) advised him,“Do not emphasise upon this prayer of yours but be patient in your circumstances. Too much of wealth is dangerous for you. If you are grateful for this favour it is better than too much of wealth that makes you unthankful. By Allah if I pray that mountains become gold and silver and move with me, Allah shall cause it to be so but I know that an honourable hereafter is better, and those who are well provided in this world have a difficult hereafter. So, follow the Prophet of Allah (a.j.) and accept his advice.”
But Thulbe the Christian did not follow the advice of the Holy Prophet (s.a.w.s.) and again he came back to him with his entreaty and said: “O Prophet of Allah! I make a covenant to Allah that if He gives me abundant wealth I shall spend it upon the deserving ones and do good through it.”
When he insisted much, the Holy Prophet (s.a.w.s.) prayed for the removal of his property.
Allah gave much increase in his livestock and he became a Muslim. His animals multiplied and he became so busy in supervising them that he stopped praying behind the Holy Prophet (s.a.w.s.) in the congregational prayers. He prayed only the morning and the evening prayers. Then his herd became so large that the surrounding area of Madinah was not sufficient any more. He took his animals to the outskirts of the town and settled there. Now he was deprived of praying the daily prayers behind the Holy Prophet (s.a.w.s.). Still he continued to come to Madinah for the Friday prayers. Then his business expanded beyond the valleys surrounding Madinah. Finally he could not even attend the Friday prayers.
One day the Holy Prophet (s.a.w.s.) asked his companions,“Why is Thulbe not attending the congregation?”
The people replied, “He has so many goats and sheep that a single valley is unable to accommodate them. Now he has moved to such and such valley and settled there. The Holy Prophet (s.a.w.s.) upon hearing this said,
“Woe be upon Thulbe, Woe be upon Thulbe, Woe be upon Thulbe!”
Later when Zakat became wajib due to the revelation of the verse of Zakat, the Holy Prophet (s.a.w.s.) summoned one of his followers and gave him this verse in writing and sent with him a tribesman of Bani Salim. The Prophet ordered,“After you have collected Zakat from Thulbe go to such and such good man and collect it from him too.”
Both of them went to Thulbe. They showed him the Quranic verse and also gave him the letter of the Holy Prophet (s.a.w.s.) containing the rules of Zakat. Thulbe had become so much attached to his wealth that he said, “Muhammad is collecting Jaziya from us! Go somewhere else! Meanwhile I shall think upon it.”
The two men went to this righteous person (of the tribe of Bani Salim) when he saw the ayat and the letter of the Holy Prophet (s.a.w.s.), he said, “I hear and I obey the command of Allah and the Prophet (s.a.).
He went among his camels and selected the best ones for Zakat and said, “Please take these for the Messenger of Allah (s.a.w.s.).” The agents told him that it was not wajib to give the best of the camels. He said, “How can I not offer the best for Allah and His Prophet (s.a.w.s.)?”
Then these two men came back to Thulbe. The wretched fellow repeated his previous objection and refused to pay Zakat.
When the Holy Prophet (s.a.w.s.) heard of this incident he said just once,“Woe be upon Thulbe!”
Then the Holy Prophet (s.a.w.s.) prayed for the well being of the one who had paid the Zakat willingly.
The companions used to wonder why Thulbe had not accepted the advice of the Holy Prophet (s.a.w.s.) and saved himself from apostasy! (Zakat is one of the Dhururiyaat-e-Deen and one who says that Zakat is not wajib has apositisised and is no more a Muslim!) The ayats quoted before his discussion were revealed for Thulbe.
Mutual covenant and agreements
The second type of promise is when people form actual covenants and agreements. The ayats and the traditions state that it is wajib to fulfill this type of promise also and it is haraam to go against them.
For example in Surah Bani Israel:
“...and fulfill the promise; Surely (every) promise shall be questioned about.”
(Surah Bani Israel 17:34)
Similarly the Quran describes the truthful and the pious people thus,
“...and the performers of their promise when they make a promise..”
(Surah Baqarah 2:177)
Also when describing those who shall be saved from Hell and earn Paradise, Allah says,
“And those who are keepers of their trusts and their covenant.”
(Surah Momin 23:8)
Imam Ja’far as-Sadiq (a.s.) says,
“To keep your word to your believing brother is wajib like a vow, even though there is no expiation for going against it.”
The Holy Prophet (s.a.w.s.) said:
“One who has belief in Allah and in last day (Qiyamat) must keep his word when he promises.”
(Usool-e-Kafi)
Thus keeping a promise is a condition for the belief in Allah and the day of Qiyamat. Similarly, the beginning verses of Surah Saff have also denounced the breaking of promise and clearly prove that non-fulfillment of a promise (of every type) is haraam.
Hypocrites do not keep their words
The Holy Prophet (s.a.w.s.) is reported to have said:
“Three traits make a man hypocrite even if he prays and fasts:
One who betrays trust when he is entrusted (with something) and one who lies when he speaks and the one who promises something but goes back on his word.”
(Usool-e-Kafi)
Imam Ja’far as-Sadiq (a.s.) says,
“When one deals with people he is not unjust upon them, when he tells them something he does not lie, and when he promises, he fulfills the promise. Then he is from those who have perfect morals. And it is haraam to criticise them behind their back. Their being just (Aadil) is obvious. To maintain brotherly relations with them is wajib.”
(Usool-e-Kafi)
Thus accordingly to this tradition, one who is unjust, liar and does not keep his word is not having perfect morals, his back-biting is allowed, he is not just (Aadil) but is a transgressor (Fasiq) and it is not wajib to fulfill the rights of brotherhood towards him.
No concession
Imam Ja’far as-Sadiq (a.s.) has also remarked:
“There are three obligation where Allah does not give concession to any: To behave well with the parents, whether they are righteous or sinners; to fulfill ones promise; whether to a righteous or a sinner; and to deliver a trust (to its owner) whether he is righteous or sinner.”
(Shaykh Sadooq: Khisaal)
Amirul Momineen Ali (a.s.) says:
“One must also fulfill that promise that he has made to his wife. For a Muslim is always careful of his promise except when it is for making a prohibited thing legal or prohibiting that which is permitted.”
(Tahzeeb)
Treaties with the polytheists
It is an established fact that there are numerous Quranic verses and traditions for the prohibition of breaking a promise and for making obligatory the fulfillment of ones promise. The following verses are sufficient to prove this point:
“Surely the vilest of animals in Allah’s sight are those who disbelieve, then they would not believe. Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment).”
(Surah Anfal 8:55-56)
Thus those who do not fulfill promises are the worst of creatures! They are worse than animals. It is also important to know that Allah has ordered us to honour and fulfill even the treaties and promises made with the disbelievers and polytheists. It is not allowed to disregard them.
The Holy Prophet (s.a.w.s.) respected the treaty with the Polytheists of Mecca
When the power and glory of Islam was at its zenith a verse of Surah Baraat was revealed; ordering Jehad (holy war) against the polytheists. The Almighty Allah commanded the Prophet to purify the Holy Mecca from the filth of polytheism and idol-worship but it was also ordered not to break the treaty with the polytheists even though they were the first to break it. The ayat is as follows:
“Except those of the idolaters with whom you made an agreement, they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely Allah loves those who are careful (of their duty).”
(Surah Tauba 9:4)
Abu Rafe says: “Quraish sent me to the Holy Prophet (s.a.w.s.). When I met him, my heart became illuminated with his countenance. I said to him, “O Prophet of Allah! I do not wish to go back to the Quraish.” He said, I would not act against the terms of treaty, and retain their messenger. Abu Rafe, go back to your people now and after this if you wish, you may accept Islam and join us.”
Honouring the terms of the treaty with Quraish
Huzaifa Yaman says that there was one thing that discouraged me from participating in the Battle of Badr. Abu Husael and I were going out when we came face to face with Quraish. They asked, “Do you love Muhammad?”
“We love Madinah,” we replied.
They made us promise that after reaching Madinah we shall not accompany the Holy Prophet (s.a.w.s.) in the battle. When we met the Holy Prophet (s.a.w.s.) and told him of this promise he said,
“Do not think of joining in the battle due to this oath of yours. We shall seek the Divine assistance!”
The above two traditions are recorded in the book,“Islam and World Peace”
by Syed Qutb, Pg.264.
The Kafir father took away his son
During the treaty of Hudiabiya, Sohail Ibne Umer was representing the disbelievers in negotiating with the Holy Prophet (s.a.w.s.). When it was time for drawing up the treaty and the signatures were yet to be affixed, Jambal the son of Sohail came out of the disbelievers and went to the Muslims. Seeing that he was attracted to the Muslims, the Quraish chained his legs but he escaped with the chains intact. He went away with the Muslims and began to behave like one. When his father saw this, he came to his son and gave him a resounding slap. Then he told the Holy Prophet (s.a.w.s.), “O Muhammad! This (treaty) is the first step of reconciliation between you and us as per its terms you have to surrender my son to me.”
The Holy Prophet (s.a.w.s.) agreed to it and surrendered Jundal to his Kafir father, but upon the condition that he would be protected and not caused any harm. He agreed to the condition but when it was time to hand over Jundal to the disbelievers, Jundal protested, “O Muslims! I have become a Muslim! How will I return amongst the polytheists?”
The Holy Prophet (s.a.w.s.) told him,
“Go! But have patience. Allah will provide ease to you in this way only. We cannot go against the terms of the treaty.”
Sohail caught his son’s hand and led him away but he did not remain firm upon his promise and tortured his son very much.
This incident proves the importance of the fulfillment of a promise. The same incident is mentioned in the exegesis of Surah Fath inTafseer Minhajus Sadeqeen.
I will stay here all my life
The following narration is recorded in Behaarul Anwaar:
The Holy Prophet (s.a.w.s.) promised a man that he would wait for him at an appointed place near a stone. The Holy Prophet (s.a.w.s.) stopped there but the man did not turn up. The morning passed away and now it was afternoon. The Holy Prophet (s.a.w.s.) stood in the blazing sun. Some of his followers saw him and said, “Please stand in some other place.”
He (s.a.w.s.) replied,
“I cannot move away from here till that man returns.”
The man arrived at last. The Holy Prophet (s.a.w.s.) said,
“If that man had not come, I would have continued to stand till death!”
Janab-e-Ismail and the fulfillment of the vow
The Holy Quran refers to Prophet Ismail as the “truthful in Promise,” in the following verse:
“And mention Ismail in the Book, surely he was truthful in (his) promise, and he was an apostle, a prophet.”
(Surah Marium 19:54)
Hazrat Ismail (a.s.) had promised to wait for a person, who did not turn up. Three nights passed but he still kept waiting. However, according to most of the scholars and well-known tradition the period of his wait was a whole year. During this time he also had to bear untold difficulties and sometimes survived on leaves.
Violation of a promise is caused by disbelief
Amirul Momineen Ali (a.s.) has mentioned that it is disbelief that causes one to go back on his word and break a vow. He says:
“By Allah, Muawiya is not more cunning than I am but he deceives and commits evil deeds. Had I not been hateful of deceit I would have been the most cunning of all men. But (the fact is that) every deceit is a sin and every sin is disobedience (of Allah), and every deceitful person will have a banner by which he will be recognised on the Day of Judgment.”
(Nahjul Balagha Sermon 200)
Allama Majlisi says that the one who commits greater sins is also referred to as a disbeliever in traditions. Hence every type of a deceitful person has been called a Kafir in this sermon. It is that disbelief which has its root in the heart and it takes the form of disobedience to Allah’s commands.
A Muslim is never deceitful
Amirul Momineen Ali (a.s.) has said:
“Surely fulfillment of pledge is the twin (brother) of truth. I do not know a better shield (against the assaults of sin) than it. One who realises the reality of return (to the next world) never betrays. We are in a period when most of the people regard betrayal as wisdom. In these days the ignorant call it excellence of cunning. What is the matter with them? Allah may destroy them. One who has been through thick and thin of life finds the excuses preventing him from orders and prohibitions of Allah, but he ignores them despite capability (to succumb to them and follows the command of Allah), while one who has no restraints of religion seizes the opportunity (and accepts the excuses for not following the commands of Allah).
(Nahjul Balagha Sermon 42)
Violation of promise and falsehood
Some of the Mujtahids consider the violation of promise to be a kind of falsehood. Especially when at the time of promising one has the intention of not fulfilling it. Thus all the verses and tradition denouncing and prohibiting falsehood also apply here.
If there are some conditions
According to the Fatawa (religious decree) of the leading Mujtahids when a business transaction has some conditions that necessitate the fulfillment of some promise or pledge, it is obligatory to fulfill them. For example the buyer can lay a condition that if the goods are defective he can return them within two months. Or the seller may keep a condition that the buyer must not spoil the goods if he wishes to return them. In such situations it is wajib to honour the terms of agreement. Similarly if the landlord has restricted the use of his premises to any one except the tenant, the tenant has to observe the terms faithfully. Both the parties to a transaction have a right to lay down their terms and conditions.
Other Mujtahids state that not only is it wajib to honour the terms and conditions of a transaction but the one who has laid them may insist on the opposite side to fulfill the same. He may even enforce his rights, if it concerns the necessary terms of an agreement. For example if an employee has laid a condition that he shall be paid his salary on the first day of every month, then not only is it necessary to pay him as agreed but he can also secure his right forcibly without the knowledge of his employer, but if it is not a necessary condition and the terms are such that the parties only consider it better to observe them, then it does not constitute a right. It is not wajib to follow these terms to the letter. Also the laid condition may be totally irrelevant to the actual transaction. In this case too, the parties can enforce their rights but the one who had agreed to this condition has to necessarily fulfill it even if such a condition is not directly related to the actual transaction.
Fulfillment of promise is a must
From every aspect, fulfillment of a promise is so much emphasised in the Quranic Verses and the traditions, that one should be extremely careful in honouring every type of agreement and pledge. If one is made to give a promise under compulsion and he does not intend to become a sinner, he can use words like, ‘May be’, ‘If’, or ‘Insha-Allah’ etc. For example he can say, “Insha-Allah (If Allah wills) I will do this.”
To vow or pledge after saying Insha-Allah
Every vow of pledge after uttering Insha-Allah (or its translation in any other language) makes it conditional to the Divine will. Hence it is not strictly wajib to fulfill it. It is the opinion of Allama Hilli, and other Mujtahids have also endorsed it but if it is with regard to some promise or condition (of an agreement), that concerns a wajib act or it is for the avoidance of a haraam act, it has to be observed faithfully.
It must be however understood that the promise which is made conditional by saying ‘Insha-Allah’ is not binding only when the person intends the actual meaning of the term Insha-Allah. That is, he must really mean to subject the matter to Allah’s will. If he utters Insha-Allah only for the sake of seeking divine blessings then it is binding upon him to remain firm upon his vows.
It is clear that it is not only permitted to disregard a promise of abstaining from a wajib act or to perform a haraam act but it is also haraam to fulfill it. For example if one vows to punish his wife or son if they did such and such thing, it is better to disregard such vows and forgive them instead.
The Quran says:
“And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah’s way, and they should pardon and turn away. Do you not love that Allah should forgive you?’
(Surah Nur 24:22)
It means that Allah forgives the sins of those who forgive the wrongdoings of others.
Prophet Ayyub (a.s.) and his oath of beating his wife a hundred strokes
If an oath of inflicting some punishment is taken with utmost seriousness, and it is desired not to go against, in such a situation it is better to carry out this oath but it should be only a sort of token punishment, which would also not cause the oath to be violated. For example, Prophet Ayyub saw his wife doing something against his will. He took a vow to hit her a hundred strokes after he recovered from the illness. When he recovered, Allah ordered him,
“And take in your hand a green branch (with a hundred twigs) and beat her (your wife) with it (once) and do not break your oath;”
(Surah Saad 38:44)
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Author: Ayatullah Sayyid Abdul Husayn Dastghaib Shirazi
