is valid. Thus, if he says, “I have remitted fifty dirhams for you and deferred the other fifty,” then he must fulfill his promise, because breaking a promise—particularly in financial matters of this kind, which may result in liability or loss—is prohibited. The Prophet, peace and blessings be upon him, warned against it, saying: “The signs of a hypocrite are three,” among them, “when he makes a promise, he breaks it” (1). Thus, fifty are due from him on a deferred basis.

The correct view, therefore, is that the remission is valid and that a debt presently due may become deferred through deferral. This is the position chosen by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, because it is a covenant and a promise. Allah, exalted is He, says: “And fulfil every commitment.” [al-Isra’ 17:34] Moreover, the person whose debt you deferred may perhaps undertake a transaction in reliance upon your having granted him that extension—one which he would not have undertaken had you not deferred it. Thus, if you then say, “Give it to me now,” he will suffer harm.

A comparable case is when you come to a man and say, “I need ten thousand riyals to buy a car, but I have nothing. Lend it to me and defer repayment for a year.” He replies, “Certainly,” so you take the money and buy the car. Then, after you have bought the car, he comes to you the following day and says, “Give me the ten thousand riyals.” According to the established school, he has the right to demand it from me, because a loan is immediately due, and what is immediately due cannot be deferred. This would cause me considerable harm, and there is no doubt that even sound human nature does not accept this. According to Shaykh al-Islam’s view, however, it becomes deferred, based on the general wording of the hadith: “Muslims are bound by their conditions” (2).

His statement, “If he settles a deferred debt by accepting part of it immediately,” means that this is not valid.