بسم الله الرحمن الرحيم
Yes, that title might have had you scratching your head, given that this is a tafsir blog.
It was another nugget I got whilst I was studying for my fiqh (jurisprudence) of business transactions exam (remember?)
قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ
“They said: “We have missed the (golden) bowl of the king and for him who produces it, is (the reward of) a camel load; I am responsible for it.”” [Surah Yusuf (12) : 72]
This ayah (verse) is in Surah Yusuf. This part of the story talks about how the king’s bowl went missing and the brothers of Yusuf (alaihissalam) are stopped for a search. Those who work for the king are trying to recover the bowl.
Shaikh Saleh Al-Fawzan uses this ayah as proof in two different chapters in his book “A Summary of Islamic Jurisprudence”
The following are the relevant portions from the English translation of this book:
1) The proof of the permissibility of being a guarantor (ضامن)
Shaikh Saleh states: “Guarantee is one of the legal ways to record debts. In Islamic terminology, it is the guarantor’s commitment to pay back the debt of another person while this person is still considered the original debtor. In this case, the guarantor must fulfill the obligations of the debtor.”
One of the proofs for this is the ayah mentioned above.
The proof is in the last part:
وَأَنَا بِهِ زَعِيمٌ
“And I am responsible for it.”
Shaikh Saleh states: “The word ‘zaeem’ (responsible) implies that this person is a guarantor.”
2) The proof of offering job wages (جعالة)
Shaikh Saleh states: “According to the Shariah (Islamic Law), job wages refer to the wage given to someone for some help or work he does. In other words, they refer to the fixed amount of money given by someone to another for the latter’s performance of a certain task, such as erecting a wall.”
Once again, one of the proofs for this is the ayah mentioned above.
The proof is in the following part:
وَلِمَن جَاءَ بِهِ حِمْلُ بَعِيرٍ
“And for him who produces it, is (the reward of) a camel load;”
Shaikh Saleh states: “The meaning is that whoever reports about the thief who has stolen the measure of the king will get a camel’s load as a job wage. Thus, the aforesaid Quranic verse implies the permissibility of giving wages.”
Of course, there are other proofs for both the above issues but I mentioned this ayah as it has to do with tafsir.
[Those who wish to know more about these two topics should refer to the books of fiqh.]
Generally, we tend to think of the explanation of the Quran as just being about lessons and morals. However, the Quran is also one of the sources of fiqh. In fact, Imam Qurtubi’s famous tafsir is about the various fiqh rulings derived from the Quran.
Hopefully, this post will help us all realise the depth of the Quran.
Insha-Allah, I’m planning to put more fiqh related stuff in future posts. Your thoughts and suggestions would be appreciated. Baarakallahu feekum.