Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (119)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(283) “If you are on a journey and cannot find a scribe, then let collateral be taken into possession. But if one of you trusts another, then the one entrusted must fulfill his trust, and let him fear Allah, his Lord. Do not conceal testimony. Whoever conceals it—his heart is indeed sinful. And Allah knows all that you do.”

That is, if you are traveling “and cannot find a scribe” to write the agreement between you and thereby secure it, “then let collateral be taken into possession.” In other words, the person entitled to the right takes possession of it, and it remains as security with him until his right is paid. This indicates that collateral not taken into possession does not provide security. It also indicates that if the pledgor and pledgee disagree over the amount for which the collateral was pledged, the pledgee’s statement is accepted. The reason is that Allah made collateral a substitute for writing as a means of securing the right-holder’s claim. Were the pledgee’s statement concerning the amount for which it was pledged not accepted, the intended purpose would not be achieved.

Since the purpose of collateral is to provide security, it is permissible both while resident and while traveling. Allah specifically mentioned travel because the need for collateral is more likely to arise then, owing to the absence of a scribe. ⦗120⦘ All this applies when the right-holder wishes to secure his right. If, however, he trusts his debtor and wishes to deal with him without collateral, then the person who owes the right must pay him in full, neither wronging him nor diminishing his right. “And let him fear Allah, his Lord” in discharging that right, and let him repay with kindness the one who placed his trust in him.

“Do not conceal testimony,” because the right depends upon it and cannot be established without it. Concealing testimony is therefore among the gravest sins, for a person thereby withholds the truthful report he is obliged to give and reports its opposite, which is falsehood. This results in the loss of the right-holder’s claim. Thus Allah Most High says, “Whoever conceals it—his heart is indeed sinful. And Allah knows all that you do.”

These excellent rulings to which Allah has guided His servants contain immense wisdom and far-reaching benefits. They show that if people followed Allah’s guidance, their worldly affairs would prosper together with their religion, for these rulings encompass justice and welfare, safeguard rights, put an end to quarrels and disputes, and bring order to people’s livelihoods. All praise therefore belongs to Allah, as befits the majesty of His Countenance and the greatness of His Sovereignty. We cannot enumerate His praise.

﴿٢٨٣﴾ ﴿وَإِنْ كُنْتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَقْبُوضَةٌ فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلا تَكْتُمُوا الشَّهَادَةَ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ﴾ . أي: إن كنتم مسافرين ﴿ولم تجدوا كاتبا﴾ يكتب بينكم ويحصل به التوثق ﴿فرهان مقبوضة﴾ أي: يقبضها صاحب الحق وتكون وثيقة عنده حتى يأتيه حقه، ودل هذا على أن الرهن غير المقبوضة لا يحصل منها التوثق، ودل أيضا على أن الراهن والمرتهن لو اختلفا في قدر ما رهنت به، كان القول قول المرتهن، ووجه ذلك أن الله جعل الرهن عوضا عن الكتابة في توثق صاحب الحق، فلولا أن قول المرتهن مقبول في قدر الذي رهنت به لم يحصل المعنى المقصود، ولما كان المقصود بالرهن التوثق جاز حضرا وسفرا، وإنما نص الله على السفر، لأنه في مظنة الحاجة ⦗١٢٠⦘ إليه لعدم الكاتب فيه، هذا كله إذا كان صاحب الحق يحب أن يتوثق لحقه، فما كان صاحب الحق آمنا من غريمه وأحب أن يعامله من دون رهن فعلى من عليه الحق أن يؤدي إليه كاملا غير ظالم له ولا باخس حقه ﴿وليتق الله ربه﴾ في أداء الحق ويجازي من أحسن به الظن بالإحسان ﴿ولا تكتموا الشهادة﴾ لأن الحق مبني عليها لا يثبت بدونها، فكتمها من أعظم الذنوب، لأنه يترك ما وجب عليه من الخبر الصدق ويخبر بضده وهو الكذب، ويترتب على ذلك فوات حق من له الحق، ولهذا قال تعالى: ﴿ومن يكتمها فإنه آثم قلبه والله بما تعملون عليم﴾ وقد اشتملت هذه الأحكام الحسنة التي أرشد الله عباده إليها على حكم عظيمة ومصالح عميمة دلت على أن الخلق لو اهتدوا بإرشاد الله لصلحت دنياهم مع صلاح دينهم، لاشتمالها على العدل والمصلحة، وحفظ الحقوق وقطع المشاجرات والمنازعات، وانتظام أمر المعاش، فلله الحمد كما ينبغي لجلال وجهه وعظيم سلطانه لا نحصي ثناء عليه.