It is likewise permissible to pledge the very item that has been sold as security for its own price, because that price is a debt owed by the purchaser while the sold property has passed into his ownership; hence it may lawfully be mortgaged for that debt. Thus, if someone buys a house or a car, for example, for a deferred price—or even for an immediate price that has not yet been handed over—the seller may hold the property in pledge until the price is fully paid.

Neither party—the pledgee nor the pledgor—may dispose of the pledged asset without the consent of the other. Any unilateral disposition would infringe the counterpart’s right: the pledgor’s act would undo the pledgee’s security, while the pledgee would be transacting in property that is not his own.

As for benefiting from the pledged object, the matter depends on what the two agree: if they concur that it may be rented out or otherwise used, that is permissible; if no agreement is reached, the object remains idle until the pledge is redeemed.

The pledgor must be allowed to carry out whatever maintenance is needed to preserve or improve the pledge—for instance, watering, pollinating, or treating trees—because such measures serve the pledge’s best interest.

Any increase accruing to the pledge is annexed to it. Continuous growth—such as fattening livestock or an animal’s acquisition of a skill—and separate growth—such as offspring, fruit, wool, or earnings—are all included in the pledge, sold with it, and the proceeds applied to discharge the debt. The same applies to every other yield. Likewise, if the pledged item sustains an injury and a financial indemnity is awarded, that indemnity is attached to the pledge, for it replaces part of the asset.

All expenses connected with the pledge—its food, fodder for animals, maintenance, and the like—are borne by the pledgor, in light of the hadith reported by Saʿīd ibn al-Musayyib from Abu Hurayrah, that the Prophet ﷺ said: “The pledge is not shut off from its owner who pledged it; its benefit is his and its cost is upon him.” Al-Shāfiʿī and al-Dāraquṭnī transmitted the report, and the latter declared its chain of transmission sound and authentic. This ruling also follows from the fact that the pledge remains the property of the pledgor.