بَابُ الْوَعْدِKeeping Promises
عَنْ جَابِرٍ (رضي الله عنه) قَالَ: لَمَّا مَاتَ رَسُولُ اللهِ ﷺ وَ جَاءَ أَبَا بَكْرٍ مَالٌ مِنْ قِبَلِ الْعَلَاءِ بْنِ الْحَضْرَنِي، فَقَالَ أَبُو بَكْرٍ: مَنْ كَانَ لَهُ عَلَى النَّبِيِّ ﷺ دَيْنٌ أَوْ كَانَتْ لَهُ قِبَلَهُ عِدَةُ فَلْيَأْتِنَا۱. قَالَ جَابِرٌ: فَقُلْتُ: وَعَدَنِي رَسُولُ اللهِ ﷺ أَنْ يُعْطِيَنِي هَكَذَا وَهَكَذَا وَهَكَذَا، فَبَسَطَ يَدَيْهِ ثَلَاثَ مَرَّاتٍ قَالَ جَابِرٌ: فَعَدَدْتُهَا فَإِذَا هِيَ خَمْسُ مِائَةٍ، وَقَالَ: خُذْ مِثْلَيْهَا. مُتَّفَقٌ عَلَيْهِ.
Jabir (may Allah be pleased with him) narrated: When the Messenger of Allah (ﷺ) passed away and Abu Bakr received wealth from Al-Ala ibn Al-Hadrami, Abu Bakr said, “Whoever has a debt or a promise from the Prophet (ﷺ), let him come to us 1.” Jabir said, “I said, ‘The Messenger of Allah (ﷺ) promised to give me this much, and this much, and this much,’ spreading his hands three times.” Jabir said, “He counted it, and it was five hundred, and he said, ‘Take twice that amount.’” [Agreed Upon]
Notes / الحواشي
1 His statement: “let him come to us”: In Al-Mirqat, it is said: Al-Ashraf and other scholars among us stated that this indicates the desirability of settling the deceased’s debts and fulfilling their promises by their successors, whether they are heirs or others. It implies that a promise is akin to a debt, as it is narrated from him: “A promise is a debt,” as reported by At-Tabarani in Al-Awsat from Ali and Ibn Mas’ud.
۱ قوله: فليأتنا: قال في «المرقاة»: قال الأشرف وغيره من علمائنا فيه استحباب قضاء دين الميت وانجاز وعده لمن يخلفه بعده، وأنه يستوي فيه الوارث والأجنبي. وفيه إشعار بأن الوعد ملحق بالدين، كما ورد عنه : «العدة دين». على ما رواه الطبراني في «الأوسط» عن علي وابن مسعود.
وَعَنْ أَبِي جُحَيْفَةَ قَالَ: رَأَيْتُ رَسُوْلَ اللهِ ﷺ أَبْيَضَ قَدْ شَابَ، وَكَانَ الْحَسَنُ بْنُ عَلَيَّ يُشْبِهُهُ وَأَمَرَ لَنَا بِثَلَاثَةَ عَشَرَ قَلُوصًا، فَذَهَبْنَا نَقْبِضُهَا، فَأَتَانَا مَوْتُهُ ﷺ فَلَمْ يُعْطُونَا۱ شَيْئًا، فَلَمَّا قَامَ أَبُو بَكْرٍ قَالَ: مَنْ كَانَتْ لَهُ عِنْدَ رَسُولِ اللَّهِ ﷺ عِدَةٌ فَلْيَجِئْ، فَقُمْتُ إِلَيْهِ فَأَخْبَرْتُهُ، فَأَمَرَ لَنَا بِهَا. رَوَاهُ التَّرْمِذِيُّ.
Abu Juhaifah narrated: I saw the Messenger of Allah (ﷺ), fair-skinned with some grey hair, and Al-Hasan ibn Ali resembled him. He ordered thirteen young camels for us, but when we went to collect them, his death (ﷺ) occurred, and we were not given anything 1. When Abu Bakr assumed leadership, he said, “Whoever had a promise from the Messenger of Allah (ﷺ), let him come.” I went to him and informed him, and he ordered they be given to us. [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “and we were not given anything”: This indicates that a gift, grant, or charity is not owned until it is received. In Al-Mirqat, it is said: Most jurists and their followers stipulate receipt for ownership. This is the view of Abu Hanifah, Ash-Shafi’i, and Ahmad. However, Ahmad said: If the gift is a tangible item, it is valid without receipt in the sounder opinion; but for measured or weighed items, it is not valid without receipt. Malik holds that ownership is established before receipt, similar to a sale, and Abu Thawr and Ash-Shafi’i in his earlier opinion agree.
۱ قوله: فلم يعطونا شيئًا فيه دليل على أن الهبة والعطية والصدقة لا تملك إلا بالقبض. قاله في «المرقاة». وقال العيني: شرط فيها القبض عند أكثر الفقهاء والتابعين، وهو قول أبي حنيفة والشافعي وأحمد إلا أن أحمد يقول: إن كانت الهبة عينا تصح بدون القبض في الأصح، وفي المكيل والموزون لا تصح بدونه، وعند مالك يثبت فيها الملك قبل القبض اعتبارا بالبيع، وبه قال أبو ثور والشافعي في القديم.
وَعَنْ عَبْدِ اللهِ بْنِ أَبِي الْحَمْسَاءِ (رضي الله عنه) قَالَ: بَايَعْتُ۱ النَّبِيَّ ﷺ قَبْلَ أَنْ يُبْعَثَ وَبَقِيَتْ لَهُ بَقِيَّةٌ، فَوَعَدْتُهُ أَنْ آتِيَهُ بِهَا فِي مَكَانِهِ فَنَسِيتُ، فَذَكَرْتُ بَعْدَ ثَلَاثٍ، فَإِذَا هُوَ فِي مَكَانِهِ، فَقَالَ: «يَا فَتًى لَقَدْ شَقَقْتَ عَلَيَّ أَنَا هَهُنَا مُنْذُ ثَلَاثٍ أَنْتَظِرُكَ». رَوَاهُ أَبُوْ دَاوُدَ.
Abdullah ibn Abi Al-Hamsa (may Allah be pleased with him) narrated: I made a transaction 1 with the Prophet (ﷺ) before his prophethood, and some payment remained due. I promised to bring it to him at his place, but I forgot. After three days, I remembered, and found him at his place. He said, “O young man, you have caused me hardship; I have been here for three days waiting for you.” [Narrated by Abu Dawud]
Notes / الحواشي
1 His statement: “I made a transaction with the Prophet (ﷺ)”: meaning, I bought something. His statement: “waiting for you”: His waiting was due to his truthfulness in keeping his promise, not to collect payment. Al-Tayyibi said: Know that keeping a promise is an obligation in all religions, upheld by earlier prophets. Allah, Exalted and Glorified, said: And [mention] Abraham, who fulfilled [his obligations] [An-Najm: 37]. He praised his son Ismail, the ancestor of our Prophet (peace be upon them), saying: Indeed, he was true to his promise [Maryam: 54]. It is said that he made a promise to meet someone at a place, did not return to him, and waited there for a full year. [As stated in Al-Mirqat]
۱ قوله: بايعت النبي ﷺ: أي اشتريت وقوله: انتظرك». وكان انتظاره له لصدق وعده لا لقبض ثمنه، قال الطيبي واعلم أن الوعد أمر مأمور الوفاء به في جميع الأديان حافظ عليه الرسل المتقدمون، قال تعالى: ﴿وَإِبْرَاهِيمَ الَّذِي وَفّي} (النجم: ۳۷)، ومدح ابنه إسماعيل يعني جد نبينا عليهم السلام بقوله عَزَّ وَجَلَّ: ﴿إِنَّهُ كَانَ صَادِقَ الْوَعْدِ} (مريم : ٥٤ ) يقال: إنه وعد إنسانا في موضع فلم يرجع إليه، فأقام على حتى حال الحول. كذا في «المرقاة».
وَعَنْ زَيْدِ بْنِ أَرْقَمَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: «مَنْ وَعَدَ رَجُلًا، فَلَمْ يَأْتِ أَحَدُهُمَا إِلَى وَقْتِ الصَّلَاةِ، وَذَهَبَ الَّذِي جَاءَ لِيُصَلِّي فَلَا۱ إِثْمَ عَلَيْهِ. رَوَاهُ رَزِينٌ.
Zaid ibn Arqam (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “If a man makes a promise to another, and neither comes until the time of prayer, and the one who came leaves to pray, there is no sin on him 1.” [Narrated by Razin]
Notes / الحواشي
1 His statement: “there is no sin on him”: meaning, on the one who came to fulfill his promise and left to pray during the other’s absence, as prayer is a religious necessity. It is apparent that this applies if he leaves for bodily necessities like eating, drinking, or relieving himself, and the like. [As stated in Al-Mirqat]
۱ قوله : فلا إثم عليه : أي على الجائي لوعده والذاهب لصلاته في غيبته لحضور الصلاة؛ لأنه من ضرورات الدين والظاهر أنه كذلك إذا ذهب لضرورات أمر البدن من أكل وشرب وقضاء حاجة ونحوها. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) عَنِ النَّبِيِّ ﷺ قَالَ: «إِذَا وَعَدَ الرَّجُلُ أَخَاهُ وَمِنْ نِيَّتِهِ أَنْ يَفِيَ لَهُ فَلَمْ يَفِ وَلَمْ يَجِئْ لِلْمِيعَادِ فَلَا إِثْمَ عَلَيْهِ. ۱ رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ.
Zaid ibn Arqam (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “If a man promises his brother, intending to fulfill it, but does not fulfill it and does not come to the appointed time, there is no sin on him 1.” [Narrated by Abu Dawud and At-Tirmidhi]
Notes / الحواشي
1 His statement: “there is no sin on him”: An-Nawawi said: Scholars agree that one who promises something permissible should fulfill it. Is it obligatory or recommended? There is disagreement. Ash-Shafi’i, Abu Hanifah, and the majority hold it is recommended, so failing to fulfill it loses merit and is strongly disliked, but not sinful in itself, though it is sinful if intended to cause harm. If the promise is made with certainty, fulfillment is necessary unless impossible. If one intends not to fulfill it at the time of promising, this is hypocrisy. [As stated in Al-Mirqat]
۱ قوله : فلا إثم عليه : قال النووي: أجمعوا على أن من وعد إنسانا شيئًا ليس بمنهي عنه، فينبغي أن يفي بوعده، وهل ذلك واجب أو مستحب؟ فيه خلاف ذهب الشافعي وأبو حنيفة والجمهور إلى أنه مستحب فلو تركه فانته الفضل وارتكب المكروه كراهة شديدة، ولا يأثم يعني من حيث هو خلف، وإن كان يأثم إن قصد به الأذى، ثم إذا فهم مع ذلك الجزم في الوعد فلا بد من الوفاء إلا أن يتعذر، فإن كان عند الوعد عازما على أن لا يفي فهذا هو النفاق، نقله في «المرقاة».
وَعَنْ عَبْدِ اللهِ بْنِ عَامِرٍ(رضي الله عنه) قَالَ: دَعَتْنِي أُتِي يَوْمًا وَرَسُولُ اللَّهِ ﷺ قَاعِدٌ فِي بَيْتِنَا، فَقَالَتْ: هَا تَعَالَ أُعْطِيكَ، فَقَالَ لَهَا رَسُولُ اللهِ ﷺ: «مَا أَرَدْتِ أَنْ تُعْطِيهِ» قَالَتْ: أَرَدْتُ أُعْطِيهِ تَمْرًا، فَقَالَ لَهَا رَسُولُ اللهِ ﷺ: أَمَا إِنَّكِ لَوْ لَمْ تُعْطِهِ شَيْئًا كُتِبَتْ عَلَيْكِ كِذَّبَةٌ. رَوَاهُ أَبُو دَاوُدَ وَالْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ».
Abdullah ibn Amir (may Allah be pleased with him) narrated: My mother called me one day while the Messenger of Allah (ﷺ) was sitting in our house. She said, “Come here, I’ll give you something.” The Messenger of Allah (ﷺ) asked her, “What did you intend to give him?” She said, “I intended to give him dates.” The Messenger of Allah (ﷺ) said, “If you had not given him anything, a lie would have been recorded against you.” [Narrated by Abu Dawud and Al-Bayhaqi in Shu’ab Al-Iman]
Notes / الحواشي
1 His statement: “let not a people ridicule”: Know that joking is lighthearted interaction with others without causing harm. If it reaches the point of harm, it becomes mockery. [As stated in Al-Mirqat] 2 His statement: “and do not call each other by [offensive] nicknames”: Some scholars said that the nicknames meant here are those the person dislikes or that imply criticism. Nicknames that have become like proper names, such as Al-A’mash or Al-A’raj and the like, are permissible if the person does not dislike them. Nicknames that bring praise and are true are not disliked, such as Abu Bakr being called Atiq, Umar called Al-Faruq, Uthman called Dhu An-Nurayn, Ali called Abu Turab, Khalid called the Sword of Allah, and so forth. [As stated in Al-Khazin]
۱ قوله : لا يسخر إلخ : اعلم أن المزاح انبساط مع الغير من غير إيذاء، فإن بلغ الإيذاء يكون سخرية. كذا في «المرقاة».
۲ قوله: ولا تنابزوا بالألقاب وقال بعض العلماء: المراد بهذه الألقاب ما يكرهه المنادى به أو يفيد ذما له، فأما الألقاب التي صارت كالأعلام لأصحابها، كالأعمش والأعرج وما أشبه ذلك، فلا بأس بها إذا لم يكرهها المدعو بها، وأما الألقاب التي تكسب حمدا ومدحا وتكون حقا وصدقا فلا تكره، كما قيل لأبي بكر: عتيق، ولعمر الفاروق ولعثمان ذو النورين، ولعلي: أبو تراب، والخالد سيف الله، ونحو ذلك. كذا في «الخازن».