Zamba, a cikin harshen Larabci, yana nufin yaudara. Idan aka ce wani ya yaudari wani a cikin sayarwa da saye, ma'ana ya ruɗe shi, ya kuma rinjaye shi. Yaudara a farashi kuma tana nufin sayar da wani abu fiye da ko ƙasa da darajarsa. Yaudara ta laifi haramun ce a Shari'a, domin an tabbatar a cikin Hadisi ingantacce cewa yaudara an hana ta sosai. Bukhari ya ruwaito daga 'Abdullahi ɗan 'Umar cewa wani mutum ya ambaci wa Annabi ﷺ cewa shi yana yaudara a kasuwanci; sai Manzon Allah ﷺ ya ce: "Idan ka shiga kasuwanci, ka ce: babu yaudara (khilaba)." Ahmad ɗan Hanbal ya ruwaito daga Anas cewa wani mutum a zamanin Manzon Allah ﷺ yana yin kasuwanci alhali hankalinsa yana da rauni; sai 'yan uwansa suka zo wurin Manzon Allah ﷺ suka ce: "Ya Annabin Allah ﷺ, ka hana wane mutum tasarrufi, domin yana kasuwanci alhali hankalinsa ya yi rauni." Sai Annabin Allah ﷺ (SWT) ya kira shi, ya hana shi sayarwa. Ya ce: "Ya Annabin Allah ﷺ, ba zan iya daina kasuwanci ba." Manzon Allah ﷺ ya ce: "Idan ba za ka daina kasuwanci ba, to ka ce: duba wannan, duba wancan, babu yaudara." Al-Bazzar ya ruwaito daga Anas cewa Manzon Allah ﷺ "ya hana sayar da dabbobin da ba a yi musu kiwo ba" (a matsayin yaudara).

Fraud, linguistically means deceit, so if it is said that He defrauded Him in selling and buying, it means that He deceived him, and subdued him. Deceiving in the price means to sell something for more or less than it’s worth. Criminal fraud is prohibited in Shar’a because it was confirmed in the authentic Hadith that deception is forbidden decisively. Bukhari narrated from ’Abdullah ibn ’Umar that a man mentioned to the Prophet (pbuh) that He deceives in trading; the Messenger of Allah (pbuh) said: “If you entered into trading say there is no deceit (khilaba).” Ahmad ibn Hanbal narrated from Anas “that a man at the time of the Messenger of Allah (pbuh) used to trade while He was mentally weak; his relatives came to the Messenger of Allah (pbuh) and said: ‘O Prophet (pbuh) of Allah, declare so and so person as legally incompetent (i.e. prevent Him from disposition) because He trades while He is feeble minded; so the Prophet (pbuh) of Allah (swt) invited Him and forbade Him from selling; He said: ‘O Prophet (pbuh) of Allah, I cannot bear not to trade.’ The Messenger of Allah (pbuh) said: “If you are not going to stop trading, say: look at this look and at that, there is no deceit.’” Al-Bazzar narrated from Anas that the Messenger of Allah (pbuh) “forbade selling animals left unmilked” (as deception).

Waɗannan Hadisan sun buƙaci a daina yaudara, wanda hakan ke nuna cewa hana yaudarar yana da ƙarfi. Saboda haka, yaudara haramun ne. Amma a zahiri, yaudarar da take haram ita ce yaudara mai laifi (watau mai yawa), domin dalilin hana zamba shi ne cewa yaudara ce a farashi; amma ba za a ce yaudara ba idan ƙarama ce, domin a lokacin za a ɗauke ta a matsayin wata fasaha ta ciniki. Don haka yaudara ana ɗaukarta zamba ne kawai idan ta yi yawa. Idan an tabbatar da zamba, to wanda aka yaudara yana da zaɓi: ko ya soke cinikin ko ya kammala shi, watau idan zamba ta bayyana a cinikin, to wanda aka yaudara yana da zaɓin ya mayar da kuɗin ya karɓi kayan idan shi ne mai siyarwa, ko kuma ya mayar da kayan ya karɓi kuɗin idan shi ne mai saye. Amma ba a halatta masa ya karɓi diyya ba, watau bambancin tsakanin ainihin farashin kayan da farashin da aka sayar da su. Wannan saboda Manzon Allah ﷺ ya ba shi zaɓi ko dai ya soke cinikin ko ya kammala shi. Ad-Daraqutni ya ruwaito daga Muhammad ɗan Yahya ɗan Hibban cewa ya ce: Manzon Allah ﷺ ya ce: "Idan ka sayi wani abu, ka ce babu yaudara, to a kowane kaya da ka saya kana da zaɓi bayan dare uku, ka karɓe shi ka riƙe, ko ka mayar wa mai shi." Wannan yana nuna cewa wanda aka yaudara yana da zaɓi; amma zaɓin yana tabbata ne da sharuɗɗa biyu: na farko, rashin sanin farashin a lokacin ƙulla ciniki (ko yarjejeniya), na biyu, ƙaruwa ko raguwar farashin da ta wuce kima, wadda mutane ba sa yin yaudara da ita a lokacin ciniki. Zamba mai laifi ita ce wadda 'yan kasuwa ke ɗaukarta haka. Ba a ƙayyade wannan da kashi ɗaya bisa uku ko kashi ɗaya bisa huɗu na farashi ba, a maimakon haka ana barin shi ga ƙimar 'yan kasuwar garin a lokacin kulla yarjejeniyar; domin adadin ƙaruwa da raguwa yana bambanta bisa ga nau'o'in kayayyaki da kasuwanni.

These Ahadith demanded giving up deception, which indicates that forbidding of the deception was decisive. Therefore, deception is Haram (prohibited). But in fact, the deception that is Haram is the criminal (i.e.excessive) deception (or fraud), because the reason for prohibiting fraud is that it was a deception in the price; but this would not be called a deception if it was minute, as it would then be a form of skill in negotiation. So deception is only considered fraud if it was excessive. If fraud was proven, the deceived person has the choice to abrogate the sale or to conclude it i.e. if fraud appeared in the sale then the deceived person has the choice to return the money and take the commodity if He was the seller, and to return back the commodity and take the money if He was the purchaser. But He is not allowed to take the indemnity i.e. the difference between the actual price of the commodity and the sale price. This is because the Messenger of Allah (pbuh) gave Him the choice either to abrogate the sale or to conclude. Ad-Daraqutni mentioned from Muhammad ibn Yahya ibn Hibban that He said that the Messenger of Allah (pbuh) said: “If you purchased say there is no deception, then in every commodity you purchased you have the choice after three nights to accept (the commodity) and thus hold it or to return it back to its owner.” This indicates that the deceived person has the choice; but the choice is proved by two conditions: the first is the lack of knowledge of the price at the time of contract (or deal), and the second is the excessive increase or decrease with which people do not involve in deception at the time of contract. The criminal fraud is that which the traders consider as being so. This is not assessed by one third or by one fourth of the price, but it is rather left to the estimation of the traders in the town at the time of concluding the contract; because the amount of increase and decrease differs according to the types commodities and the markets.