of the lease.

As for those who allow an increase or a decrease in the price after the contract has been concluded—such as the followers of Abu Hanifah, a view that is stronger in terms of evidence—then according to their own principles it is likewise permissible to attach an increase or a reduction to this contract, and that is the correct position, provided the two parties agree.

The Prophet ﷺ instructed al-Siddiq to extend the term and raise the pledged security when he wagered with the idolaters (1) over the Romans’ victory against the Persians. There is absolutely no objection to appending (2) such an increase; on the contrary, both the textual proofs and analogy indicate (3) its permissibility. Our scholars have also stated that one may lawfully add to the dowry after it has become binding, even though the marriage contract itself is binding; the addition is treated exactly like the original amount in every ruling and benefit (4).

They unanimously agree that it is permissible to add to the collateral, but they differ over whether the underlying debt may likewise be increased. Abu Hanifah and Ahmad forbid it, while Malik and al-Shafi‘i in his earlier position permit it; in his later position al-Shafi‘i prohibits it. I have found no explicit statement from Ahmad forbidding it; his disciples simply inferred that from his words regarding an increase in the price.

Malik’s view on this issue is the stronger one (5), for there is no objection to it,