Riba (ribar kuɗi) shi ne aikin karɓar dukiya a madadin wata dukiya irin tata ba daidai ba. Sarf (musayar kuɗi) shi ne aikin karɓar dukiya a madadin wata dukiya daga zinare da azurfa irin ɗaya daidai, ko kuma daga nau'i biyu daban-daban daidai ko fifiko. Musayar kuɗi na iya faruwa ne kawai a cikin ciniki, amma ribar kuɗi na iya faruwa ne kawai a cikin ma'amalar ciniki (Bay'u), a cikin lamuni (Qardh) ko a cikin Salam (sayen gaba). Ciniki (Al-Bay'u) shi ne aikin musayar dukiya da dukiya wanda ke haifar da musayar mallaka; wannan halal ne, domin Allah (SWT) yana cewa:

Riba (usury) is the practice of taking property for another property of the same type unequally. The money exchange (Sarf) is the practice of taking a property for another property from gold and silver of the same type equally, or of two different types equally or preferentially. The exchange can only take place in trade, as for usury, it can only happen in a trade (Bay’u) transaction, in a loan (Qardh) or in a Salam (forward buying). Trading (Al-Bay’u) is the practice of exchanging property for property resulting in an exchange of property; this is permitted for Allah (swt) says:

“Kuma Allah ya halatta ciniki” [Al-Baqara: 275] Kuma saboda Bukhari ya ruwaito daga Hakeem Ibn Hizaam cewa Manzon Allah ﷺ ya ce: “Ƙungiyoyin ciniki biyu suna da haƙƙin janyewa (daga yarjejeniyar) matuƙar ba su rabu ba.” Dangane da Salam, wannan yana nufin mika kaya nan take domin wani kayan da aka ayyana, wanda za a mika a wani lokaci ƙayyadadde a nan gaba (Ajal). Ana kuma kiran Salam da Salaf (bashi). Nau'i ne na ciniki kuma ana yin sa kamar yadda ake yin ciniki, amma da kalmomin Al-Salam. Wannan yana halatta, domin Allah (SWT) ya ce:

“And Allah has made trading lawful” [Al-Baqarah: 275] And because Bukhari reported on the authority of Hakeem Ibn Hizaam that the Messenger of Allah (pbuh) said: “The two trading parties possess the right of withdrawal (from the deal) unless they separate.” As for the Salam, this means handing over a commodity immediately for a defined commodity which is to be handed over at a specific time in the future (Ajal). Salam also known as Salaf (credit). It is one type of trading and it is contracted in the same way as the trading, but with the wording of Al-Salam. This is permitted for Allah (swt) says:

"Idan kuka yi bashi na lokaci ƙayyadadde, to ku rubuta shi" [Al-Baqarah: 282] Ibn Abbas ya ce: "Ina shaida cewa aro na tabbacin salaf (bashi) zuwa wani ƙayyadadden lokaci a nan gaba, Allah ‘Azza Wa Jall ya halatta shi kuma ya yarda da shi," sannan ya karanta ayar:

“When you contract a debt for a fixed period, write it down” [Al-Baqarah: 282] Ibn Abbas said: “I bear witness that the guaranteed Salaf (borrowing), to a fixed future date, has been made lawful and allowed by Allah “Azza Wa Jall”, then He recited the verse:

"Idan ka yi bashi na wani lokaci ƙayyadajje, to ka rubuta shi." [Al-Baqarah: 282]

“When you contract a debt for a fixed period, write it down” [Al-Baqarah: 282]

Kuma saboda Shaikhan biyu (watau Bukhari da Muslim) sun ruwaito daga Ibn Abbas, wanda ya ce: "Manzon Allah (pbuh) ya zo Madina alhali mutane suna ba da rancen dabino suna karɓa a cikin shekara biyu ko uku, sai ya ce: 'Duk wanda ya ba da rancen wani abu, to a ba da shi da ma'auni sananne, ko nauyi sananne, da kuma lokaci sananne.'" Game da Qardh (rance), nau'i ne na Salaf, wato a ba wani dukiya domin a dawo da ita daga gare shi daga baya, kuma wannan halal ne. Muslim ya ruwaito daga Abu Rafi'i cewa "Manzon Allah (pbuh) ya karɓi rancen wani rakumi matashi daga wani mutum, sannan ya karɓi sadaqa a cikin rakuma. Sai ya umarci Abu Rafi'i ya ba mutumin rakumin matashinsa; Abu Rafi'i ya dawo gare shi ya ce: 'Ban sami komai ba sai rakumi mai shekara huɗu.' Sai ya ce: 'Ka ba shi, domin mafi kyawun mutane su ne waɗanda suke biyan bashinsu da mafi kyau.'" Ibn Hibban ya ruwaito daga Ibn Mas'ud cewa Manzon Allah (pbuh) ya ce: "Babu wani Musulmi da zai ba wani Musulmi rance sau biyu, face a rubuta masa haka a matsayin sadaka." Kuma saboda an tabbatar cewa Manzon Allah ﷺ yana karɓar rance.

Also because the two Sheikhs (i.e. Bukhari & Muslim) reported on the authority of Ibn Abbas who said: “The Messenger of Allah (pbuh) arrived in Madinah while people were lending and borrowing dates over two or three years, so He (pbuh) said: ‘If any of you lends anything, let it be in a known measure or a known weight and for a known period of time.”’ As for the Qardh (loan), it is a type of Salaf, which is to give property to someone in order to restore it from Him later and this is lawful. Muslim reported on the authority of Abu Rafi’i “that the Messenger of Allah (pbuh) borrowed a young camel from a man, then He received Sadaqah in the form of camels. So He (pbuh) ordered Abu Rafi’i to give the man his young camel; Abu Rafi’i came back to Him and said: ‘I only found a four year old camel.’ Upon this He (pbuh) said: ‘Give it to him, for the best people are those who pay back their debt in the best manner.”’ Ibn Hibban reported on the authority of Ibn Mas’oud that the Messenger of Allah (pbuh) said: “No Muslim would give another Muslim a loan twice, except that one would be written for Him as charity.” Also because it has been established that the Messenger of Allah (pbuh) used to borrow.