Section: As for an animal, if one spends on it as a volunteer, they are not reimbursed for anything, because they gave it as charity, so they are not reimbursed for its compensation, just as if one gave charity to a poor person. If they intended to seek reimbursement from its owner, and it was with the permission of the owner, they are reimbursed by him; because they acted as his representative in spending with his permission, so the expenditure is on the owner, just as if he had authorized him for that. If it was without his permission, are they reimbursed by him? This is derived from two narrations, based on the case of one who pays the debt of another without his permission; because they acted as his representative in what is incumbent upon him. Abu al-Khattab said: If he was able to seek his permission but did not seek it, he is a volunteer and is not reimbursed for anything. If he was unable to seek his permission, there are two narrations. The same ruling applies if the pledged slave dies and he shrouds him. The first [view] is more in accordance with analogy in the school; since inability to seek the creditor's permission is not considered in the payment of debt.

Section: If the pledgee utilizes the pledge through usage, riding, wearing, nursing, exploitation, habitation, or otherwise, the amount of that is deducted from his debt. Ahmad said: It is subtracted from the debt of the pledger; because the benefits are the property of the pledger, so when he [the pledgee] satisfies them, their value is incumbent upon him in his liability for the pledger, so the value and its amount are set off against the debt, and they cancel each other out.

795- Issue: He said: (The yield of the house, the service of the slave, the pregnancy of the sheep and others, and the fruit of the pledged tree are part of the pledge).

By the yield of the house, he meant its rent. The same applies to the service of the slave. The totality of this is that all growth of the pledge and its yields are held as a pledge in the hand of whomever the pledge is in his hand, like the original. When it is necessary to sell it to satisfy the debt, it is sold together with the original, and this is the same for that which is connected, like fatness and learning, and that which is separate, like earnings, wages, offspring, fruit, milk, wool, and hair. Al-Nakha'i and al-Sha'bi held a view similar to this. Al-Thawri and the scholars of opinion (Ashab al-Ra'y) said: In [the case of] growth, it follows, but in [the case of] earnings, it does not follow; because earnings are in the same ruling as Mukataba (contract of manumission), Istilad (having a child from a slave woman), and Tadbir (post-mortem emancipation), so it does not follow in the pledge, like the distinct assets of the pledger's wealth. Malik said: The offspring follows in the pledge specifically, excluding other forms of growth; because the offspring follows the original in fixed rights, like the offspring of an Umm al-Walad. Al-Shafi'i said,