Betraying Secrets and Breach Of Promise

Betraying Secrets and Breach Of Promise

Betraying Secrets

Sometimes a person is told a secret and asked not to divulge it to others. It may also be that one learns of a secret regarding another person and is sure that person would prefer that it is not made known to others. These secrets are a form of trust (amanat). To divulge a secret that one has come to know is Khayanat (Betrayal).

The Holy Prophet (s.a.w.) said, ‘Disclosing the secret of your brother is betrayal, so keep away from that.’ [Bihar al-Anwar, v. 77, p. 89, no. 3]

Janabe Abu Zar has related from the Holy Prophet (s.a.w.a) that He (s.a.w.a) said: “O Abu Zar, one who sits in company must be cautious of safeguarding trust. For if you expose a secret of your believing brother, you would have committed Khayanat. So, keep away from such things.” [Wasa’il ul-Shia]

The Holy Prophet (s.a.w.a) is reported to have said: “Three traits make man a hypocrite even if he prays and fasts: Betrayal of trust, lying and non-fulfillment of promise.” [al-Kafi]

Hazrat Imam Ali bin Abi Talib (a.s.) said, ‘The peak of betrayal is disloyalty to a beloved friend and the breaking of vows.’ [Ghurar al-Hikam, no. 6374]

Harzat Imam Sadiq (a.s.) has said: “One who washes a dead body of a believer and observes caution with regard to the trust is absolved of all his sins.” Someone asked, “How can one maintain secrecy with regard to the washing of a believer’s corpse?” The Imam (a.s.) answered, “He must not tell anyone of the deformities that he might see in the dead body.” [Amali]   

Condemnation of Betrayal in the Holy Quran :

In Surah at-Tahrim the Almighty Allah flays some of the Prophet’s wives (Ayesha and Hafasa) for betraying a secret of the Holy Prophet (s.a.w.a). Allah, the Almighty has advised them to repent.

“If you both turn to Allah, then indeed your hearts are already inclined (to this).” (Surah at-Tahrim 66:4)

The same chapter also mentions the wives of Hazrat Lut (a.s.) and Hazrat Nuh (a.s.) in the following words:

“Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut; they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the Fire with those who enter.” (Surah at-Tahrim 66:10)

At another place the Divine Book states,

 “…but if one of you trusts another, then he who is trusted should deliver his trusts, and let him be careful (of his duty to) Allah, his Lord...” (Surah al-Baqarah : 283)

From this discussion we can be certain that exposing a secret amounts to committing Khayanat. Under all circumstances a secret is a trust, whether the person concerned himself takes you in confidence or you come to know of the secrets by yourself, it is Harām to betray it. If the one whom the secret concerns does not wish his secret to be divulged, then it is Harām and a kind of Khayanat to expose it.

Breach of Promise

The completion of promise is a virtue, which Islam recommends. The breach of promise is a vice, which it prohibits.In Surah al-Isra Allah says :

“...and fulfill the promise; Surely (every) promise shall be questioned about.” (Surah al-Isra: 34)

Similarly the Quran describes truthful and the pious people thus,

“...and those who fulfill their promise when they make a promise..” (Surah al-Baqarah : 177)

The Noble Prophet (s.a.w.a) had promised one of his companions, Abu Haitham Ibn Tayyahan, that He (s.a.w.a) would present him with a slave. Incidentally it so happened that three captives were brought before him (s.a.w.a) - two of whom he (s.a.w.a) gifted away while one remained with him (s.a.w.a). Meanwhile Janabe Zahra (s.a) approached him (s.a.w.a) and requested: “O' Prophet of Allah (s.a.w.a)! Can you grant me a slave or an assistant? Do you not see the effects of the hand-mill upon my hands?” At that moment the Noble Prophet (s.a.w.a) recollected his (s.a.w.a) promise to Abu Haitham and said to himself: “Since I had previously promised Abu Haitham, how can I grant my daughter precedence over him, even though my daughter turns the hand-mill with her weak and delicate hands?”

This action of our Noble Prophet (s.a.w.a) speaks volumes about keeping one’s promise.

Importance of fulfilling a promise from the view point of traditions :

Hazrat Imam Ali (a.s.) said, ‘A graceful refusal is better than a lengthy promise.’ [Ghurar al-Hikam, no. 2183]

Hazrat Imam Ali (a.s.) also remarked, ‘Do not make a promise that you are not confident of fulfilling.’ [Ghurar al-Hikam, no. 10297]

Hazrat Imam Sadiq (a.s.) said, ‘The promise of a believer to his brother is a vow for which there is no [prescribed] repentance, so he who breaks a promise first disappoints Allah, and subjects himself to His discontentment, as Allah says: "O you who have faith! Why do you say what you do not do?" [Surah As-Saaf : 2] [al-Kafi, v. 2, p. 363, no. 1]

Hazrat Imam Sadiq (a.s.) has also remarked: “There are three obligations in fulfilment of which 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 person or a sinner; and to deliver a trust (to its owner) whether he is righteous or a sinner.” [Shaikh Saduq : Al-Khisal]

Hazrat Imam Reza (a.s.) said, ‘We, the Ahl Al-Bayt (a.s.), see what we have promised as a debt upon us just as the Prophet (s.a.w.) used to do.’ [Bihar al-Anwar, v. 75, p. 97, no. 20]

Some Ill-Effects of breaking a promise

1.    Loss of trust

2.    Loss of reputation  

3.    Loss of relationship  

4.    Will be termed as a liar 

The one who enters into a promise must adhere to it and not violate it, irrespective of whether the opposite party happens to be a disbeliever or an immoral person, one must not break one's promise with him and cause his life to fall into disarray. Non-adherence to one's promise shall cause one to become hated, its burden shall remain upon his neck like a necklace till the Day of Judgment and Allah shall cause the person's enemies to gain ascendancy over him. Furthermore, if the sanctity of oaths and promises stem from one’s faith and morality they are more likely to be observed.