Idan muka duba yarjejeniyoyin cinikayya na kuɗi da ake yi a kasuwannin duniya, za mu ga cewa ciniki na sayayya da sayarwa na faruwa ta nau'o'i shida:

If we examine the trade contracts of a financial nature that exist in world markets, we would find that purchase and sales transactions occur in six types:

1. Musayar kuɗi da irin wannan kuɗi, kamar musayar tsoffin takardun dinari na Iraƙi da sababbin takardu.

1. The exchange of a currency with the same type of currency, such as the exchange of old Iraqi dinar notes for new notes.

2. Musayar kuɗi ɗaya da wani kuɗin, kamar musayar fam na Masar da dala.

2. The exchange of one currency for another currency, such as the exchange of Egyptian pounds for dollars.

3. Sayen wasu kayayyaki da wani kuɗi, da kuma sayen wannan kuɗin da wani kuɗin daban, kamar sayen jirgin sama da dala, sannan a musanya waɗannan dalolin da dinare na Iraqi a cikin ciniki guda ɗaya.

3. The purchase of certain goods with a certain currency and the purchase of that currency with another currency, such as the purchase of aircraft with dollars and the exchange of those dollars for Iraqi dinars in one single deal.

4. Sayar da wasu kayayyaki da sterling sannan a musanya su da dala.

4. The sale of certain goods in sterling and then exchanging them for dollars.

5. Siyar wasu hannayen jari (bonds) da wata takamaiman kuɗi.

5. The sale of certain bonds with a certain currency.

6. Sayar da hannun jari a wani kamfani, da wani takamaiman kuɗi.

6. The sale of stocks in a certain company, with a certain currency.

Waɗannan ma'amaloli shida yarjejeniyoyin ciniki ne na kuɗi. Dangane da sayen da sayar da bondi da hannayen jari, wannan an haramta shi gaba ɗaya bisa ƙa'idojin Shari'a, domin bondi suna da ƙayyadadden riba, don haka riba (ribar haram) tana faruwa a cikinsu; ma'amala ce ta riba a cikinta kanta. Hannun jari kuwa yana wakiltar mallakar wani ɓangare na kamfani wanda da farko haramun ne, don haka cinikin hannun jari haram ne, kuma haramun ne a yi ciniki da hannayen jari na dukkan kamfanonin jama'a, ko sun kasance kamfanonin da ke harkar ciniki halal, kamar kamfanonin masana'antu da kasuwanci na jama'a, ko kamfanonin da ke harkar ciniki haram, kamar hannayen jari na bankuna. Dangane da sayen kaya da wani kuɗi, musayar wannan kuɗi da wani kuma, ko sayar da wasu kayayyaki da wani kuɗi sannan a musayar wannan kuɗin da wani kuɗin daban, waɗannan ma'amaloli biyu ne: ma'amalar sayen da sayarwa da kuma ma'amalar musaya. Saboda haka, suna bin ƙa'idojin ciniki da musaya, kuma ya kamata a bi su ƙa'idar raba yarjejeniyoyin nan (ta yadda kowace yarjejeniya za ta tsaya daban).

These six transactions are trade contracts of a financial nature. As for the purchase and the sale of bonds and shares, this is categorically forbidden under the Shari’ah rules, for the bonds have a determined rate of interest thus usury occurs in them; it is even in itself, a usurious transaction. A stock represents a part ownership in a company that is unlawful in the first instance, thus trading in stock is forbidden, and it is also forbidden to deal in the stock of all the public companies, whether these were companies that deal in lawful trade, such as the industrial and commercial public companies, or companies that deal with unlawful trade such as the banks’ stocks. As for the purchase of goods with a certain currency, the exchange of that currency for another, or the sale of certain goods for certain currency and then exchanging that currency for another currency; these represent two transactions, a transaction of purchase and sale and a transaction of exchange. Therefore, they follow the rules of trading and exchange, and they should be subject to the rule of the separation of the deals.

Musayar kudi da wani kuɗi, ko na kuɗi iri ɗaya ko na daban, ciniki ne na musaya, kuma halal ne. Wannan saboda musaya shi ne musayar kuɗi da kuɗi, na zinariya da azurfa, ko dai daidai da daidai idan iri ɗaya ne, ko kuma bambanci da daidaito idan iri daban-daban ne. Musayar tana faruwa a cikin kuɗi kamar yadda take faruwa a cikin zinariya da azurfa, domin siffofin zinariya da azurfa suna shafar kuɗi a matsayinsa na kuɗi. Kuɗi ba ya kama da zinariya da azurfa, amma yana ɗaya daga cikin sifofinsu, domin an gina shi a kan ɗayan su bisa darajar kuɗinsu. Idan mutum ya sayi zinariya da azurfa, tsabar kuɗi da tsabar kuɗi, misali ya ce: "Na sayar maka wannan Dinari na zinariya da waɗannan dirhami na azurfa", ta hanyar ambaton su yayin da suke gaban su a lokacin ciniki, ko kuma idan ya sayi zinariya da azurfa alhali ba sa gaban su, kamar lokacin sanya hannu a kan yarjejeniya kan kayan kuɗi da aka siffanta alhali ba ya nan, sai ya ce: "Na sayar maka waɗannan fam ɗin Masar da dirhami goma na Hijaz", waɗannan misalai halal ne, domin ana ƙayyade kuɗaɗe a cikin yarjejeniyoyi ta hanyar ambaton su, don haka ana tabbatar da mallakar kadarorinsu. Saboda haka, cinikin zinariya da azurfa halal ne, ko fam ɗin da dirhami ne, ko kayan ado na azurfa, ko Niqar (wato garin azurfa). Niqar shi ne daidai da Tibr (wato garin zinariya) a cikin azurfa. Haka kuma halal ne a yi cinikin azurfa da zinariya, ko kayan ado ne, ko sanda, ko garin zinariya. Duk wannan ciniki dole ne a yi shi hannu da hannu, kuma a siffanta shi, ko dai daidai ko bambanci, nauyi da nauyi, ko adadi sananne (Jizaf) da adadi sananne, ko nauyi da adadi sananne a cikin dukkan nau'o'in da aka ambata, muddin musayar tana cikin nau'o'i biyu daban-daban. Idan kuwa daga nau'i ɗaya ne, to dole ne ya zama daidai kawai, kuma kada ya zama bambanci. Ana iya cinikin zinariya da zinariya, ko Dinari ne, ko kayan ado, ko sanda, ko dutse, nauyi da nauyi, kadara da aka siffanta da kadara da aka siffanta, hannu da hannu, kuma a ƙa'ida babu bambanci da aka yarda. Azurfa ma za a iya cinikin ta da azurfa, ko dirhami ne, ko kayan ado, ko Niqar, nauyi da nauyi, kadara da aka bayyana da kadara da aka bayyana, hannu da hannu, kuma babu bambanci da aka yarda da shi a ka'ida. Saboda haka, musayar kudi iri ɗaya yana halatta, matuƙar daidai yake, hannu da hannu, kuma kadara da aka bayyana da kadara da aka bayyana. Musayar kudi biyu mabambanta ma halatta ce, kuma a wannan yanayi sharaɗin daidaito da rashin daidaito ba ya aiki, amma dole ne a yi musayar hannu da hannu, kadara da aka bayyana da kadara da aka bayyana. Shaidar halaccin musayar tana fitowa ne daga Hadisin da At-Tirmidhi ya ruwaito daga Ubada ibn As-Samit, wanda ya ce Manzon Allah ﷺ ya ce: "Kuna iya cinikin zinariya da azurfa yadda kuka so, hannu da hannu." Muslim ma ya ruwaito daga Ubada ibn as-Samit, wanda ya ce: "Na ji Manzon Allah ﷺ yana hana cinikin zinariya da zinariya, azurfa da azurfa, alkama da alkama, sha'ir da sha'ir, dabino da dabino, gishiri da gishiri, sai dai idan yana cikin adadi daidai, kadara da aka bayyana da kadara da aka bayyana. Wanda ya ƙara ko ya karɓi ƙari, to ya fada cikin riba (Riba)." Muslim ya kuma ruwaito daga Abu Bakra, wanda ya ce: "Ya umarce mu mu sayi zinariya da azurfa yadda muka so, mu sayi azurfa da zinariya yadda muka so. Wani mutum ya tambaye shi ﷺ sai ya ce: 'Hannu da hannu'. Ya ƙara da cewa: 'Haka na ji shi.'" At-Tirmidhi ya ruwaito daga Malik Ibn Aws Al-Hadathan, wanda ya ce: "Na zo ina neman wanda zai musanya min wasu dirhami, sai Talha Ibn Ubaydullah, yana zaune tare da Umar ibn al-Khattab, ya ce: 'Ka nuna mana zinariyarka,' sannan ka zo mana a wani lokaci, idan bawanmu ya zo za mu ba ka azurfarka (dirhaminka)." Sai Umar ya ce: "A'a, na rantse da Allah, ba za ka ba shi azurfarsa ba ko ka mayar masa da zinarensa ba, domin Manzon Allah ﷺ ya ce: 'Musayar azurfa da zinare tana da wani sashe na riba sai dai idan an yi ta hannu da hannu; alkama da alkama riba ce sai dai idan an yi ta hannu da hannu; sha'ir da sha'ir ma riba ce sai dai idan an yi musayar ta hannu da hannu, dabino da dabino ma riba ce sai dai idan ta hannu da hannu.'" Saboda haka an haramta cinikin zinare da azurfa sai dai hannu da hannu, domin idan bangarorin biyu sun rabu kafin su musanya hannu da hannu, musayar za ta zama haramun. Bukhari da Abu Dawud sun ruwaito daga Umar cewa Manzon Allah ﷺ ya ce: "Musayar zinare da azurfa riba ce sai dai hannu da hannu." Sharadi ne cewa bangarorin yarjejeniyar biyu su biya a wurin cinikin, domin idan sun rabu kafin biya, ciniki ba zai kasance halal ba. Wannan saboda musayar ita ce musayar farashi, kuma biya a wurin cinikin babban sharadi ne na ingancin musayar. Bukhari ya ruwaito daga Malik Ibn Aws, wanda ya ce: Manzon Allah ﷺ ya ce: "Cinikin zinare da azurfa riba ne sai dai idan hannu da hannu." At-Tirmidhi ma ya ruwaito cewa Manzon Allah ﷺ ya ce: "Ku yi cinikin zinare da azurfa yadda kuke so, muddin dai hannu da hannu." Manzon Allah ﷺ ya haramta cinikin zinare da azurfa a bashi, kuma ya haramta cinikin abin da ba ya nan da abin da yake nan. Saboda haka, dole ne musayar ta faru a wurin cinikin, domin idan bangarorin yarjejeniyar sun rabu kafin biya, musayar za ta zama ba ta inganta ba saboda rashin cika ɗaya daga cikin manyan sharuddanta. Idan kuma wani ɓangare na cinikin an musayar shi a wurin cinikin, to cinikin zai inganta a cikin ɓangaren da aka musayar, da kuma daidaitonsa a cikin ladan, kuma zai zama bai inganta ba ga sauran cinikin da kuma daidaitonsa na ɓangaren cinikin. Wannan saboda an halatta a raba ciniki zuwa sassa. Misali, idan mutum ya musayar Dinari ɗaya da Dirhami goma da wani mutum wanda yake da Dirhami biyar kawai, to zai zama bai inganta ba a gare su su rabu kafin a karɓi Dirhami goma gaba ɗaya. Idan aka karɓi Dirhami biyar kuma suka rabu, musayar zata zama bata inganta ba ga rabin Dinarin, kuma ta inganta ga sauran rabin, wanda yayi daidai da Dirhami biyar da aka karɓa. Wannan saboda an halatta a raba cinikin sayarwa. Idan mutumin da yake da Dirhami biyar ya karbo sauran kuɗin daga wancan mutumin ko daga wani mutum na uku, domin ya kammala cinikin, musayar zata inganta, muddin karbar bashin ba sharadi ne a cikin cinikin ba, domin idan ya kasance sharadi ne a cikin cinikin, cinikin zai zama bai inganta ba.