Пайғамбарнинг "у гаровни унинг эгасидан фукаро қилмаслиги керак" деган сўзи, яъни агар гаровга қўювчи белгиланган муддатда гаровни озод қилмаса, гаровга олувчи гаровга ҳақли эмас. Шу сабабли гаровга қўйилган нарса гаровга қўювчининг мулки бўлиб қолади, унинг фойдаси ҳам унинг мулки бўлади, чунки бу унинг ғанимати (ғарам) бўлиб, Пайғамбар ﷺ нинг "ғарам унга тегишли" деган сўзига киради. Бундан ташқари, фойда гаровга қўйилган нарсанинг қийматининг ошишидир, демак, у ундан келиб чиқади — бу уйда яшаш каби манфаат бўладими ёки дарахтнинг ҳосили ва сигирнинг боласи каби нарса бўладими, фарқи йўқ. Бу гаровга қўювчининг мулки бўлади, гаров шартномаси у устида бўлмаган, шу сабабли у гаровга қўйилмаган, чунки шартнома нарсанинг ўзи устида бўлади, унинг фойдаси устида эмас. Фойда гаровга қўювчининг мулки экан, уни олиш унинг ҳаққи, шу сабабли у гаровга қўйилган уйни ижарага бериши мумкин, уни гаровга олувчига ёки бошқага ижарага берган бўлса ҳам, ижара ҳақини олиши мумкин. Бу ижара ҳақи ҳам гаров бўлмайди, балки гаровга қўювчининг мулки бўлади ва гаровга эргашмайди, чунки у уйнинг калитлари каби, зикр қилинмасдан сотув билан бирга ўтадиган эргашувчиларга кирмайди. Демак, гаровга олувчи гаровга қўйилган нарсадан "у унга гаровга берилган" ёки "у унинг қўлида" деган далил билан фойдалана олмайди; балки унинг фойдаси эгасига тегишлидир.
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.
Chunki narsaning foydasi uning egasiga tegishli bo'lgani uchun, u narsaning foydasini xuddi narsaning o'zini hadya qilgani kabi hadya qilishi mumkin va u xohlagan kishiga undan foydalanishga ruxsat bera oladi. Faqat garovga qo'yuvchining garovga qo'yilgan narsadan foydalanish bo'yicha garovga oluvchiga bergan ruxsati boshqa birovga bergan ruxsatidan farq qiladi. Garovga qo'yuvchi garovga oluvchidan boshqa istalgan odamga garovga qo'yilgan narsadan foydalanishga ruxsat berishi joiz. Garovga oluvchiga berilgan ruxsatning esa o'ziga xos tafsilotlari bor. Agar garov sotib olish narxi, uy ijarasi yoki qarzdan boshqa har qanday qarz uchun bo'lsa, garovga oluvchi garovga qo'yuvchining ruxsati bilan garovga qo'yilgan narsadan foydalanishi joiz. Buning sababi, bu narsa uning mulki bo'lgani uchun, u xohlagan kishiga, jumladan garovga qo'yuvchiga va boshqalarga undan foydalanishga ruxsat bera oladi. Garovga oluvchini istisno qiladigan biror matn yo'q, shuning uchun hukm umumiy bo'lib qoladi. Va sotuvchi muddatli to'lov bo'lganda narxni oshirishi, ijara beruvchi esa muddatli to'lovda ijara haqini oshirishi joiz bo'lgani uchun, narsaning foydasidan foydalanishga ruxsatni sotilgan narsaning narxiga yoki ijaraga berilgan narsaning ijara haqiga qo'shimcha sifatida berishi ham unga joizdir. Bu riboga kirmaydi, chunki riboning ta'rifi unga ham, uning haqiqatiga ham tatbiq etilmaydi va matn bilan cheklangan ribo qilinadigan narsalar doirasiga ham kirmaydi. Aksincha, bu naqd narxdan yuqori muddatli narx va naqd haqdan yuqori muddatli haq evaziga ijaraga berishdir, bu esa Shar'at tomonidan ruxsat etilgan barcha bitimlardandir.
Since the thing’s benefit is for its owner, he can gift the benefit just like he can gift the thing and he can permit whoever he wishes to benefit from the thing. Except that the pledger’s permission to the pledge to benefit from the thing which he pledged differs from the permission to someone else. It is permitted for the pledger to permit any human being other than the pledgee to benefit from the pledged thing. As for his permission to the pledgee, it has some details. If the pledge is for the sale price or house rent or any debt other than the loan, it is permitted for the pledgee to benefit from the pledged thing with the permission of the pledger. This is because it is his property so he can permit whoever he wishes to benefit from it including the pledger and others. There does not exist any text preventing that as there did not come any text excluding the pledgee, so the rule remains general. And because it is permitted for the seller to increase the price and the landlord to increase the rent if it deferred for a period, it is permitted for him to permit the benefit of the thing as an increase on the price of the sold thing or an increase on the rent of the hired thing. This is not considered riba as the definition of riba does not apply upon it or its reality, nor does it enter into the usurious things limited by the text. Rather it is the deferred price higher than the immediate price and hiring for a deferred wage higher than the wage in cash, and these are all of the transactions permitted by the Shar’a.
Agar qarz masalasi bo‘lsa, masalan, bir kishi boshqasiga bir yilga ming dinor qarz bersa va unga o‘z uyini garov qilib qo‘ysa hamda garov oluvchiga garovdan foydalanishga ruxsat bersa, bunday holatda garov oluvchi garov qilingan narsadan foydalanishi joiz emas, garov beruvchi ruxsat bergan taqdirda ham. Bunga sabab shuki, bunni taqiqlovchi matn mavjud. Anas (roziyallohu anhu)dan rivoyat qilinadi.
Whereas if the debt is a loan such as one person loaning another one thousand for a year, and he pledges to him his house and permits him to benefit of the pledge, it is not permitted for the pledgee in this case to benefit from the pledged thing even if the pledger permitted. This is due to the text coming prohibiting this. It has been narrated from Anas (ra)