their wages.” And He says:

“The father is responsible for their provision and clothing according to what is reasonable.”

The Sunnah and the consensus of the Muslim community establish the permissibility of this arrangement. It would be contrary to legal analogy only if an analogy drawn from another scriptural text conflicted with it. Yet nothing in the other scriptural texts or the analogies drawn from them contradicts it.

The assertion that hiring and leasing concern only benefits, not tangible property, is not a statement of Allah, His Messenger, the Companions, or the leading scholars. It is merely a statement made by a group of people.

We therefore say to them: We do not concede that hiring and leasing can concern benefits alone. Rather, they may concern something that is continually produced and replenished while the underlying property remains, such as the water of a well and similar things, whether what is obtained is tangible property or a benefit. Likewise, property placed in an endowment may yield something that is renewed and produced successively, whether that yield is a benefit or tangible property, such as dates, milk, or spring water. The same applies to a gratuitous loan for use, where benefit is obtained from something continually produced and replenished.

Thus, one speaks of lending a mount to be ridden, granting the use of a date palm, or lending a she-camel for its milk. If someone lends another a she-camel to drink its milk and then return it, or grants him the use of a date palm to eat its fruit and then return it, this is like lending him a mount to ride and then return. The same applies to hiring a woman, a bird, a she-camel, a cow, or a ewe, for someone to drink