A bank stipulating that a financed car may not be sold until the instalments are paid

اشتراط البنك عدم بيع السيارة الممولة حتى سداد الأقساط

A question about buying a car through a bank that forbids selling it until the instalments are paid, in which Jordan's General Iftaa Department answered that this condition is invalid because it contradicts the nature of a sale, unless it takes the form of a mortgage of the car in the bank's favour, in which case it may be sold only with the bank's permission. The Department answered that conditions agreed by contracting parties are valid in principle unless they contradict what the contract entails, citing al-Qalyubi's division of conditions in his gloss on Kanz al-Raghibin into five cases, the last being a condition contrary to the contract's requirements, which invalidates it. It said that murabaha for a purchase orderer is a kind of sale, so the bank may not stipulate that the item not be sold, since ownership has passed to the client, but it may stipulate a mortgage over the item in its favour, after which it may be sold only with the bank's permission. It said the client may not pay any part of the price to the original seller or to the bank; he pays instead a good-faith deposit that is not counted as part of the price. It concluded that the bank may not validly stipulate that the car not be sold until the instalments are paid, except by way of mortgage, in which case a sale is valid with the bank's permission.

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A question about buying a car through a bank that forbids selling it until the instalments are paid, in which Jordan's General Iftaa Department answered that this condition is invalid because it contradicts the nature of a sale, unless it takes the form of a mortgage of the car in the bank's favour, in which case it may be sold only with the bank's permission. 1

The question

The questioner asked about buying a car through a bank, paying part of the price himself while the bank pays the rest, with the bank obliging him not to sell the car until all instalments are paid. 1

The answer

The Department answered that conditions agreed by contracting parties are valid in principle unless they contradict what the contract entails, citing al-Qalyubi's division of conditions in his gloss on Kanz al-Raghibin into five cases, the last being a condition contrary to the contract's requirements, which invalidates it. 1 It said that murabaha for a purchase orderer is a kind of sale, so the bank may not stipulate that the item not be sold, since ownership has passed to the client, but it may stipulate a mortgage over the item in its favour, after which it may be sold only with the bank's permission. 1 It said the client may not pay any part of the price to the original seller or to the bank; he pays instead a good-faith deposit that is not counted as part of the price. 1 It concluded that the bank may not validly stipulate that the car not be sold until the instalments are paid, except by way of mortgage, in which case a sale is valid with the bank's permission. 1

About this record

Jordan's General Iftaa Department published this fatwa on aliftaa.jo as no. 3937, dated 9 January 2025. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

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Rahn: the pledge of property as security for a debt (its ruling, parties, pledged item, use, liability, sale and ending)

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Rahn: the pledge of property as security for a debt (its ruling, parties, pledged item, use, liability, sale and ending)

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  1. Jordan's General Iftaa Department (aliftaa.jo) , fatwa 3937

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islam.museum contributors. “A bank stipulating that a financed car may not be sold until the instalments are paid”. islam.museum, https://islam.museum/en/work/fatwa-aliftaa-jo-a-bank-banning-resale-of-a-financed-car/. CC BY-SA 4.0. Last updated 2026-11-01.

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Rahn: the pledge of property as security for a debt (its ruling, parties, pledged item, use, liability, sale and ending)

Rahn means fixity and permanence in the lexicon and detention in another sense; in law it is making a property a security for a debt, to be paid from it or its price if the debtor cannot pay. It differs from guarantee (daman), which joins one liability to another for the claim, while a pledge requires a specific property. The pledge is established by the Qur'an, the Sunna and consensus; it is permitted but not obligatory. The Prophet pledged his iron armour to a Jew for food bought on credit, and most jurists permit it at home as well as on a journey. The contract is formed by offer and acceptance: the Shafi'is require words, while the Malikis and Hanbalis accept any sign that shows consent by custom, such as a transaction by exchange of goods. Both parties must be competent to dispose of property, so a child, an insane person or one under restriction cannot contract, though the Hanafis allow a licensed child and the Malikis make a discerning child's pledge conditional on his guardian's consent. Any binding debt, or one that is about to become binding, may be secured: the Shafi'is require an established debt, exclude guaranteed property such as usurped goods, while the Hanbalis allow security for such guaranteed property, and the Malikis and Hanafis extend it to other kinds of obligation. Any property that can be sold and whose price can settle the debt may be pledged; the Shafi'is and Hanbalis allow every saleable thing, the Hanafis require a divided and separate property not occupied by the owner's goods and distinct from what grows on it, and borrowed property may be pledged with the lender's permission, with differing views on what must be stated. The pledge is binding only once the pledgee takes possession, according to the Hanafis, Shafi'is and Hanbalis, while the Malikis hold it binding on the contract. The pledge covers the natural increase of the thing; detached increase (offspring, fruit, milk, wool) is included for the Hanafis and Hanbalis in different forms, and excluded by the Shafi'is, while the Malikis include only offspring. The owner may not dispose of the pledged item in a way that removes ownership or harms the pledgee's right without his consent; a disposal with consent ends the pledge where it has no return, and a sale with consent moves the claim to the price. Possession belongs to the pledgee, or to a third party acting as his agent. On use, the Hanafis forbid it to both parties without the other's consent; the Malikis allow it to the pledgee under fixed conditions; the Shafi'is and Hanbalis allow the owner any use that does not reduce value, and allow the pledgee to ride or milk a pledged beast in return for its keep. The cost of keeping the pledge falls on the owner according to most jurists, while the Hanafis place the cost of custody on the pledgee. The pledge ends before it binds by the owner's withdrawal or a disposal that removes ownership, and after binding by destruction of the pledge, release from the debt, or a disposal with the pledgee's consent. When the debt falls due the owner must pay it; if he does not, the pledge is sold and the pledgee is paid first from the price; the Shafi'is and Hanbalis allow the judge to discipline a refusing debtor and then sell, while the Malikis limit the judge to the sale.