Da zarar an kammala rahon, abin yana shiga ƙarƙashin mallakar mai karɓar rahon bayan an karɓi mallakarsa. Sai dai wannan ba ya nufin mai karɓar rahon yana amfana da abin rahon; a'a, kasancewar abin da aka yi rahon a hannun mai karɓar rahon ya kasance ne kawai don tabbatar masa da bashinsa kawai. Abin rahon yana ci gaba da zama na mai shi koda kuwa mai karɓar rahon ya cancanci bashin da ke kan mai bayar da rahon. Mai karɓar rahon a zamanin jahiliyya yana mallakar abin rahon idan mai bayarwa bai biya masa abin da ya bashi ba a lokacin da aka ƙayyade. Musulunci ya zo ya soke wannan. Manzon Allah ﷺ ya ce:

Once the pledge is completed the thing falls under the possession of the pledgee after its possession is taken. However this does not mean that the pledgee benefits from the pledge; rather the presence of the pledged good in the possession of the pledgee is only to secure him over his debt only. The pledge remains for his owner even if the pledgee deserves the debt upon the pledger. The pledgee in the days of ignorance would own the pledge if the pledger did not pay him what he owed him at the imposed time. Islam came and invalidated this. He (saw) said:

Rasulullah ﷺ ya ce: "Kada a kwace rahon daga hannun mai shi." Wato, mai karɓar rahon ba ya cancanta da rahon idan mai bayarwa bai fansar da shi ba a cikin lokacin da aka ƙayyade. Saboda haka abin da aka yi rahon sa ya ci gaba da zama mallakar mai bayarwa, haka ma amfanin sa ya ci gaba da zama nasa, domin shi ne ribarsa, kuma yana shiga cikin maganar Annabi ﷺ: "Ga wanda ya ke da ribar sa (gharam)." Bugu da ƙari, amfanin shi ne ƙarin darajar abin da aka yi rahon sa, don haka ya samu ne daga gare shi, ko wannan ƙari amfani ne kamar zama a cikin gida, ko abu ne kamar 'ya'yan itacen bishiya da ɗan saniya. Amfanin mallakar mai bayarwa ne, kuma kwangilar rahon ba ta shafe shi ba, don haka ba a yi rahon sa ba, tun da kwangilar ta shafi abin ba amfanin sa ba. Muddin amfanin mallakar mai bayarwa ne, shi ne zai ɗauke shi, don haka zai iya yin hayar gidan da aka yi wa rahon, kuma zai karɓi kuɗin hayar ko ya yi hayar wa mai karɓar rahon ko wani. Wannan kuɗin hayar ba rahon ba ne, sai dai ya zama mallakar mai bayarwa, kuma ba ya bin rahon, domin ba ya cikin abubuwan da ke bin gida, waɗanda ke shiga cikin siyarwa ba tare da an ambace su ba, kamar makullin gida. Saboda haka mai karɓar rahon ba zai iya cin moriyar abin da aka yi rahon sa ba, ta dalilin cewa an yi masa rahon sa ko yana a hannunsa; amfanin sa na mai shi ne.

The Messenger’s statement “he should not unredeem the pledge from its owner” i.e. the pledgee does not deserve the pledge if the pledger does not release it in the stipulated time. So the pledged thing remains the property of the pledger and the benefit remains his property because it is his booty and it enters into his (saw) statement “for him is his booty (gharam).” Additionally the benefit is the increase in value of the pledged thing so it has resulted therefrom, whether this increase is a benefit like residing in the house or it is a thing like the produce of the tree and the cow’s child. It is the property of the pledger and the pledge contract did not take place over it, so it is not pledged since the contract is over the thing not its benefit. So long as the benefit is the pledger’s property, it is for him to take it so he can rent the pledged house, and to take its wage whether he hired it to the pledgee or another. Nor is this wage a pledge but rather it becomes the property of the pledger nor does it follow the pledge because it is not among the follower of the house which enters into the sale without mentioning like the house keys. Hence the pledgee cannot benefit from the pledged thing with the proof that it is pledged to him or it is under his possession; rather its benefit is for its owner.

Tun da amfanin abu na mai shi ne, to yana iya ba da amfanin kamar yadda zai iya ba da abin, kuma yana iya izinin duk wanda yake so ya amfana da abin. Sai dai izinin mai jingina ga jingina don ya amfana da abin da ya jingina ya bambanta da izininsa ga wani. Mai jingina yana halatta ya ba kowane mutum izinin amfana da abin jingina banda mai karɓar jingina. Amma izininsa ga mai karɓar jingina yana da bayanai. Idan jingina ne don farashin sayarwa, ko kuɗin haya na gida, ko duk wani bashi banda rance, to halal ne mai karɓar jingina ya amfana da abin jingina da izinin mai jingina. Wannan saboda dukiyarsa ce, don haka yana iya izinin duk wanda yake so ya amfana da ita, har da mai jingina da sauran mutane. Babu wata nassi da ya hana hakan, domin babu wani nassi da ya fitar da mai karɓar jingina, saboda haka hukuncin ya kasance gaba ɗaya. Kuma tun da halal ne ga mai sayarwa ya ƙara farashi, da mai gida ya ƙara kuɗin haya idan an jinkirta biya na wani lokaci, to halal ne ya ba da izinin amfanin abin a matsayin ƙari a kan farashin abin da aka sayar, ko ƙari a kan kuɗin haya na abin da aka yi hayarsa. Wannan ba a ɗaukarsa riba ba, domin ma'anar riba ba ta shafe shi ba, kuma ba ya shiga cikin abubuwan riba da nassi ya iyakance. Abin da ake nufi shi ne farashin da aka jinkirta ya fi na nan take, da hayar da ake biya a kan jinkiri ta fi kuɗin hayar da ake biya nan take, kuma waɗannan duk ciniki ne da Shari'a ta halatta.

Kuma an rawaito daga Anas (ra) daga Annabi ﷺ wanda ya ce:

And it is narrated from Anas (ra) from the Prophet (saw) who said:

Al-Bukhari ya ruwaito a cikin Sahihinsa daga Abu Burdah bin Abu Musa wanda ya ce:

Al-Bukhari narrated in his Sahih from Abu Burdah bin Abu Musa who said:

Al-Baihaqi ya ruwaito a cikin Al-Ma’rifah daga Fudhala bin Ubayd:

Al-Baihaqi extracted in Al-Ma’rifah from Fudhala bin Ubayd:

Al-Harith bin Abu Usamah ya ruwaito daga hadisin Ali (ra) da kalmomin:

Al-Harith bin Abu Usamah narrated from the hadith of Ali (ra) with the words

Kuma a cikin hadisin:

And in the narration:

Saboda ijma'in (yarjejeniyar malamai) da aka kulla cewa duk bashi da aka sharadanta ƙari a cikinsa haramun ne. Ibn Mundhir ya ce: "Sun yi ijma'i cewa idan mai bayar da bashi ya sharadanta ƙari ko kyauta a kan mai neman bashin, sannan ya ba shi bashin a kan haka, to karɓar ƙarin a kan haka riba ce." An rawaito daga Ubayy bin Ka'b da Ibn Abbas da Ibn Mas'ud cewa sun hana bashin da ke jawo wata fa'ida. Daga waɗannan hadisai da athar an bayyana cewa bashin da fa'ida ke tafiya tare da shi, idan aka sharadanta ƙari, haramun ne bisa ra'ayi ɗaya ba tare da saɓani ba. Idan mutum ya ba da bashi ba tare da wani sharadi ba, sannan mai karɓa ya biya shi da ƙari a kan abin da ya karɓa na kuɗi, shi ma haramun ne. Amma idan ya ba shi kyauta ta musamman fiye da abin da ya karɓa, to a duba: idan al'adarsa ce ya kan ba shi kyauta, babu laifi kuma ya halatta ya karɓi kyautar. Idan kuwa ba al'adarsa ba ce ya ba shi kyauta, to ba ya halatta ya karɓa ba, saboda hadisin Anas (ra). Game da abin da Al-Bukhari ya rawaito a cikin Sahihinsa daga Abu Hurairah (ra)

And due to the consensus (Ijma’a) contracted that each debt wherein an increase is stipulated is forbidden. Ibn Mundhir said: ‘They had an Ijma’a that where the one lending stipulates an increase or gift upon the one seeking a loan, and he lends upon that then taking the increase upon that is riba.’ It is narrated from Ubayy bin K’ab and ibn Abbas and ibn Masoud that they prohibited the loan with a benefit running. From these ahadith and athar it is clarified that the loan whose benefit runs, if the increase is stipulated, it is forbidden as one opinion without difference of opinion. If the person lent anything without condition and he repaid it with increase upon what he borrowed of cash, it is also forbidden. However if he gifts him a gift extra upon what he borrowed, it is considered. If it were his custom to gift him, there is no harm in that and it is permitted for him to accept the gift. If it were not of his custom to give him a gift, then it is not permitted for him to accept it due to the hadith of Anas (ra). As for what Al Bukhari narrated in his Sahih from Abu Hurairah (ra)

Kuma dangane da abin da Abu Dawud ya ruwaito daga Abu Rafi' wanda ya ce:

And as for what Abu Dawud narrated from Abu Rafi’ who said:

Wannan ba yana cikin nau'in sharadin ƙarin bashi ko nau'in ƙari a kan adadi ko abin da aka aro ba. A maimakon haka, ya biya shi kamar yadda ya aro, amma mafi girma a shekaru ko jiki. Wannan dabba ce da dabba, don haka yana cikin nau'in biyan bashi mai kyau, ba nau'in ƙari ba. Saboda haka Manzon Allah ﷺ ya zo da dalilin ƙari da magana mai nuna dalili, ya ce:

This is not from the category of stipulating an increase in the loan or from the category of increase upon the amount or borrowed thing. Rather he merely paid him similar to what he borrowed but greater than it in age or body. This is an animal for an animal so it is from the type of good repayment not from the type of increase. Hence the Messenger (saw) came with the reason of increase with an expression indicating reasoning and said:

Dalilin a bayyane yake, kuma shi ne biyan da ya fi kyau, ba ƙarin da aka yi a kan abin da aka aro ba. Saboda haka, kawai a cikin jingina, a yanayin rance, an hana mutane amfana da abin da aka yi wa jingina, domin wannan ba daga biyan da ya fi kyau yake ba, watau daga alheri, sai dai daga irin ƙarin da ake yi a kan adadin ko kan abin da aka aro, ko an shardanta shi ko ba a shardanta ba. Ba kuma daga irin kyautar da yanayinsa ne ya yi wa mai bin bashi kyauta ba.

The reasoning is explicit and it is the good repayment not the payment increased over what was borrowed. Hence only in the pledge in the situation of the loan forbids the people from benefiting from the pledged thing as it is not from the good repayment i.e. the good but rather from the type of increase over the amount or the borrowed thing whether he stipulated it or not. It is not from the type of the gift of which it is his nature to gift him.

Amma duk wannan idan amfani da abin da aka yi rahani da shi ba tare da diyya ba ne. Amma idan amfani da abin da aka yi rahani da shi yana tare da diyya, kamar inda mai bada rahani ya yi wa mai karɓar rahani haya gida saboda diyya, to an halatta amfani da abin da aka yi rahani da shi a cikin bashi da kuma sauran lokuta. Wannan saboda mai karɓar rahani ba ya amfana daga bashin, sai dai ta hanyar haya, bisa sharadin cewa ta kasance da kuɗin haya ba tare da wani son zuciya ba. Idan akwai son zuciya a cikin haka, to hukuncinsa shi ne hukuncin amfani ba tare da diyya ba; ba a halatta shi a cikin bashi ba, amma ana halatta shi a cikin sauran abubuwa.

However all this is if the benefiting by the pledged thing is without compensation. Whereas if the benefiting with the pledged thing is with compensation such as where the pledger rents the pledgee the house for compensation, it is permitted to benefit from the pledged thing in the loan and otherwise. This is because he does not benefit from the loan but by renting on condition that it be by a rent without any bias. If he has bias with him in this, its rule is the rule of benefiting without compensation; it is not permitted in the loan but permitted in other things