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Question Summary:
Breaking a promise made to Allāh

Question Detail:

If we promise Allāh that we will do a certain Ibadah, and we could not do it, will we have to do any other Ibadah as a replacement for it? Which Ibadah should we replace it with?

Answer :

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
If one makes a sincere promise to Allāh Ta’ālā that he will carry out a specific Ibādah (For example, “O Allāh, I promise I will perform Tahajjud tonight”), but does not fulfill the promise due to an overwhelming circumstance, then he will not be sinful. However, if he makes the promise with the intention of breaking it or breaks the promise without a genuine reason, he should repent to Allāh Ta’ālā and seek His forgiveness.[1] Although no Kaffārah (expiation) is necessary in the above-mentioned scenarios, one should try to fulfill the Ibadah in the future.
Note that if the Ibādah referred to in the query is of an obligatory nature, then one must make sincere Tawbah for missing a necessary act and make a firm resolution to never break the commands of Allāh Ta’ālā in the future.
Note that if one took an oath that he will carry out a specific Ibādah and does not fulfill the oath, a Kaffārah is necessary. A Kaffārah is to feed ten needy individuals two meals or to provide ten needy individuals with clothing. [2] Alternatively, instead of feeding ten individuals two meals, one may give each one cash equivalent to the amount of Sadaqah Fitr. [3] However, if one is not financially able to do any one of the above-mentioned, he/she may fast three consecutive days.
The difference between an oath and a promise is that in an oath, one takes the name of Allāh in reference to performing a certain action in the future such as, “By Allah, I will offer Tahajjud Salāh tonight.”[4] In a promise, one determines to perform an action in the future without taking the name of Allāh.
And Allah Ta’āla Knows Best
Abdul Azīm bin Abdur Rahman,
Student Darul Iftaa
U.S.A.

Checked and Approved by,
Mufti Ebrahim Desai.

 


[1]  قَوْلُهُ : الْخُلْفُ فِي الْوَعْدِ حَرَامٌ .

قَالَ السُّبْكِيُّ : ظَاهِرُ الْآيَاتِ وَالسُّنَّةِ تَقْتَضِي وُجُوبَ الْوَفَاءِ ، وَقَالَ صَاحِبُ الْعِقْدِ الْفَرِيدِ فِي التَّقْلِيدِ : إنَّمَا يُوصَفُ بِمَا ذَكَرَ أَيْ بِأَنَّ خُلْفَ الْوَعْدِ نِفَاقٌ إذَا قَارَنَ الْوَعْدُ الْعَزْمَ عَلَى الْخُلْفِ كَمَا فِي قَوْلِ الْمَذْكُورِينَ فِي آيَةِ { لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ } فَوُصِفُوا بِالنِّفَاقِ لِإِبْطَانِهِمْ خِلَافَ مَا أَظْهَرُوا وَأَمَّا مَنْ عَزَمَ عَلَى الْوَفَاءِ ثُمَّ بَدَا لَهُ فَلَمْ يَفِ بِهَذَا لَمْ يُوجَدْ مِنْهُ صُورَةُ نِفَاقٍ كَمَا فِي الْإِحْيَاءِ مِنْ حَدِيثٍ طَوِيلٍ عِنْدَ أَبِي دَاوُد وَالتِّرْمِذِيِّ مُخْتَصَرًا بِلَفْظِ { إذَا وَعَدَ الرَّجُلُ أَخَاهُ ، وَمِنْ نِيَّتِهِ أَنْ يَفِيَ فَلَمْ يَفِ فَلَا إثْمَ عَلَيْهِ } ( انْتَهَى ) .

وَقِيلَ : عَلَيْهِ فِيهِ بَحْثٌ فَإِنْ أَمْرَ { أَوْفُوا بِالْعُقُودِ } مُطْلَقٌ فَيُحْمَلُ عَدَمُ الْإِثْمِ فِي الْحَدِيثِ عَلَى مَا إذَا مَنَعَ مَانِعٌ مِنْ الْوَفَاءِ . (شرح الحموى على الأشباه، ج 2، ص 464)

[2]  فتاوي محمودية، ج 14، ص 55، فاروقية

 

[3] Aap Ke Masāil Aur Un Ka Hal, vol. 4, page 275, Maktabah Ludhyanwi

 

[4]  أَمَّا الْأَوَّلُ: فَالْيَمِينُ فِي الْقِسْمَةِ الْأُولَى يَنْقَسِمُ إلَى قِسْمَيْنِ: يَمِينٌ بِاَللَّهِ سُبْحَانَهُ وَهُوَ الْمُسَمَّى بِالْقَسَمِ فِي عُرْفِ اللُّغَةِ وَالشَّرْعِ، وَيَمِينٌ بِغَيْرِ اللَّهِ تَعَالَى وَهَذَا قَوْلُ عَامَّةِ الْعُلَمَاءِ.

وَقَالَ أَصْحَابُ الظَّاهِرِ هِيَ قِسْمٌ وَاحِدٌ وَهُوَ الْيَمِينُ بِاَللَّهِ تَعَالَى فَأَمَّا الْحَلِفُ بِغَيْرِ اللَّهِ - عَزَّ وَجَلَّ - فَلَيْسَ بِيَمِينٍ حَقِيقَةً، وَإِنَّمَا سُمِّيَ بِهَا مَجَازًا، حَتَّى إنَّ مَنْ حَلَفَ لَا يَحْلِفُ فَحَلَفَ بِالطَّلَاقِ أَوْ الْعَتَاقِ يَحْنَثُ، وَعِنْدَ عَامَّةِ الْعُلَمَاءِ لَا يَحْنَثُ. (بدائع الصنائع، ج 4، ص 3، دار الكتب العلمية)

 

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