Ba komai yawan ko bambancin ciniki na musayar kuɗi ba, koyaushe zai kasance cikin iyakar cinikin kuɗi ɗaya da wani na irinsa, ko cinikin kuɗi ɗaya da wani na nau'i daban. Ciniki yana faruwa ne kawai tsakanin kuɗi na hannu da wasu kuɗi na hannu, ko tsakanin Dhimma (bashi) da wani bashi. Musayar ba za ta iya faruwa tsakanin kuɗi na hannu da bashi ba. Idan musayar ciniki ta faru, sai ta zama mai aiki da zarar an yi kwangiloli da karɓar kuɗi, kuma ba ɗaya daga cikin ɓangarorin biyu da ke yin kwangilar da zai iya janye maganarsa, sai dai idan an tabbatar da cewa an yi zamba mai tsanani ko lahani, a wannan hali ana halatta ga ɗaya daga cikin ɓangarorin kwangilar ya janye daga cinikin. Idan, misali, ɗaya daga cikin ɓangarorin kwangilar ya samu lahani a abin da ya saya, misali ya tarar azurfar da ya saya tana ɗauke da tagulla, ko azurfar ta yi baƙi, yana da zaɓin mayar da kayan da ya saya ko karɓe su bisa farashin da aka amince da shi a lokacin ciniki. Wannan yana nufin mayar da kaya halal ne muddin ya kasance a farashin da yake a lokacin cinikin. Idan ɗaya daga cikin ɓangarorin ya karɓi kayan, ciniki zai zama ingantacce, kuma idan ya yanke shawarar mayar da su, cinikin zai ɓaci. Misali, idan mutum ya sayi zinare karat 24 da zinare karat 24, sai ya gano cewa zinaren da ya saya karat 18 ne kawai, wannan za a ɗauke shi a matsayin zamba, kuma a wannan hali yana da zaɓin ko dai ya karɓi cinikin a farashin musayar da aka amince da shi a lokacin ciniki ko ya ƙi shi. Saboda haka, idan mutumin da ya musanya zinare da zinare ya yanke shawarar karɓar zinaren tare da lahanin a kan rangwame, wannan ba zai halatta ba, domin za a sanya wa ɗaya daga cikin kayan biyu ƙima mafi girma, kuma babu daidaito, wanda sharadi ne na ciniki na "irin ɗaya".

No matter how numerous and varied the transactions of exchange are, they would always be confined to the trading of one currency for another of the same type, or the trading of one currency for another of a different type. The transaction only occurs either between ready cash for other ready cash, or between a Dhimma (credit) for another credit. The exchange cannot take place between cash and a credit. When the exchange transaction takes place, it becomes effective once the contracts and the cashing in have taken place, and neither of the two contracting parties can go back on his word, unless it became established that there had been a case of serious fraud or defect, in which case it is permitted for one of the contracting parties to withdraw from the deal. If, for instance one of the contracting parties found a defect in that which He had purchased, for example He found that the silver He had bought contained copper, or that the silver turned black, He has the option to return the goods He had bought or to accept them based on the agreed price at the time of the transaction. This means that the returning of goods is allowed as long as it is at the same rate as the time of the deal. If one of the contracting parties accepted the goods, the transaction would be valid, and if He decided to return them, the deal would be cancelled. If, for instance one bought 24 carat gold for 24 carat gold, only to find that the gold purchased is only 18 carats, this would be considered fraud, and in this case He would have the choice of either accepting the deal at the agreed price of exchange at the time of the transaction or rejecting it. So, if the person who exchanged the gold for gold decided to accept the gold with its defect at a discount, this would not be allowed because there would be a higher value placed on one of the two commodities, and there is an absence of equivalence which is a condition of a deal of the “same type”.

Wani misali kuma shi ne idan mai bin bashi ya ce wa wanda ke binsa: “Ka rage mini wani ɓangare na bashin, zan yi gaggawar biyan sauran bashin.” Wannan ma ba a halatta shi ba, domin zai zama cinikin sayar da kuɗi a yanzu da kuɗi a nan gaba ba tare da daidaito ba, wato kamar mai bashin ya sayar wa mai binsa bashinsa “nan take” da ƙasa da asalin yarjejeniyar, don haka aka samar da rashin daidaito wanda shi ne Riba. Haka kuma, idan mai bin bashin ya ce wa mai bashin: “Zan ba ka Dirhami goma idan ka hanzarta biyan dinari ɗari da kake bina”, wannan ba a halatta shi ba, domin za a sami rashin daidaito a ƙima wanda shi ne Riba. Muslim ya ruwaito daga Abu Sa’id Al-Khudri cewa Manzon Allah ﷺ ya ce: “Ku sayar da zinariya da zinariya, azurfa da azurfa, alkama da alkama, sha’ir da sha’ir, dabino da dabino, gishiri da gishiri, kwatankwacin juna, hannu da hannu; duk wanda ya ƙara ko ya karɓi ƙari, to ya faɗa cikin riba, mai karɓa da mai bayarwa duka.” Wani misalin kuma shi ne idan mutum ɗaya yana bin wani zinariya, shi kuma wancan yana bin shi azurfa, sai suka musanya abin da kowannensu ke bin ɗayan, watau idan wanda ke bin zinariya ya biya abin da yake bin sa da azurfar da ake bin sa, irin wannan musayar halal ce, domin biyan bashi nan take kamar biyan kaya nan take yake. Haka kuma, idan mutum ya sayi kaya da zinariya, mai sayarwa kuma ya karɓi darajar kayan da azurfa, wannan irin ciniki ya halatta, domin an halatta a biya wani kuɗi da wani kuɗin, kuma wannan ciniki musaya ne da kadara da bashi. Hakan ya faru ne domin Abu Dawud da Al-Athram sun ruwaito a cikin “Sunan” nasu daga Ibn Umar wanda ya ce: “Ina kasuwancin raƙumi a Baqee’, don haka zan sayar da Dinari in karɓi Dirhami, ko in sayar da Dirhami in karɓi Dinari. Don ina ɗaukar wannan daga wancan, in bayar da wancan daga wannan, sai na je wurin Manzon Allah ﷺ a gidan Hafsa, na ce: "Ya Manzon Allah ﷺ, don Allah ka saurara, ina so in yi maka tambaya. Ina sayar da raƙuma a Baqee', ina sayarwa da Dinari sannan in karɓi biya da Dirhami, ko kuma in sayar da su da Dirhami sannan in karɓi biya da Dinari. Ina ɗaukar wannan daga wancan, in bayar da wancan daga wannan." Manzon Allah ﷺ ya amsa: "Babu laifi a cikin haka, matuƙar kana ciniki bisa farashin kasuwa na ranar, kuma matuƙar ba ku rabu da ɗayan ba alhali akwai wani abu da ya rage a tsakaninku." Haka kuma, idan mutum ya sayi Dinari ingantacce daga wani a kan Dinari biyu na jabu, hakan ba a yarda da shi ba. Amma idan ya sayi Dinari ingantacce da azurfa Dirhami, sannan ya sayi Dinari biyu na jabu da Dirhamin, hakan yana halatta, ko ya saye su daga mutum ɗaya ne ko daga wani. Wannan saboda Muslim ya ruwaito daga Abu Sa'id, wanda ya ce: "Bilal ya zo wurin Manzon Allah ﷺ da wasu dabino na Barni (masu inganci), sai Manzon Allah ﷺ ya tambaya: 'Daga ina wannan ya fito?' Bilal ya amsa: 'Waɗannan dabino ne marasa inganci da muke da su na ɗan lokaci, sai na musanya sa'o'i biyu marasa inganci da sa'a ɗaya mai inganci a matsayin abinci ga Manzon Allah ﷺ.'" A kan haka Manzon Allah ﷺ ya ce: "Kaico! Wannan riba ce ta gaskiya, don haka kada ka yi haka. Idan kana son sayen dabino (masu inganci), za ka iya sayar da dabino (marasa inganci) a wata ciniki daban, sannan ka sayi (masu inganci)." Haka kuma, Abu Sa'id da Abu Hurairah sun ruwaito a cikin Hadisi "wanda aka yarda a kansa" "cewa Manzon Allah ﷺ ya naɗa wani mutum a matsayin mai karɓar haraji a Khaybar, sai ya zo masa wata rana da wasu dabino masu inganci da ake kira Janeeb. A kan haka Manzon Allah ﷺ ya ce: 'Shin dukkan dabinon Khaybar haka suke?' Ya ce: 'A'a, na rantse da Allah, ya Manzon Allah!' Muna sayen Sa'a ɗaya na waɗannan ɗabino masu kyau a kan Sa'a biyu na ɗabino marasa inganci, da kuma Sa'a biyu na shi a kan Sa'a uku.'" Sai Manzon Allah ﷺ ya ce: "Kada ku yi haka; a maimakon haka, ku sayar da ɗabino marasa inganci da kuke da su da dirhami, sannan ku sayi ɗabinon Janeeb da dirhamin." A nan, Manzon Allah ﷺ bai umarci mutumin ya sayar da ɗabinonsa ga wani mutumban wanda zai saya daga gare shi ba. Idan sayar da ɗabino ga mutum ɗaya da yake saya daga gare shi haram ne, to Manzon Allah ﷺ zai bayyana hakan ga mai karɓar harajinsa. Don haka an halatta shi, domin ya sayar da nau'in kaya ɗaya (ɗabino) don wani nau'in (ɗabino), ba tare da wani sharaɗi ko yarjejeniya ta ɓoye (ƙulle-ƙulle) ba, saboda haka yana halal, kamar dai ya saya daga wani mutum daban. Haka kuma, zai halatta a sayar da zinariya don azurfa, sannan a sayi azurfa. Sai dai idan hakan yana ƙarƙashin shiri da yarjejeniya ta ɓoye, to ba zai halatta ba, kuma za a ɗauke shi a matsayin dabarar da aka haramta. Wannan saboda duk wani nau'in yaudara haramun ne kuma ba halal ba ne a Musulunci, watau duk wani yunƙuri na nuna yarjejeniya a matsayin halal da niyyar aikata abin da aka haramta ta hanyar ruɗu. Wannan ya haɗa da neman aikata abin da Allah ya haramta, watsi da aikin da Allah (SWT) ya umarta, ɓoye haƙƙi, da sauransu. Wannan saboda duk abin da ke kai ga haram shi ma haram ne, kuma saboda Ahmad ya ruwaito daga Ubada Ibn As-Samit cewa Manzon Allah ﷺ ya ce: "Wata ƙungiya daga cikin al'ummata za ta ɗauki "khamr" (abubuwan maye) a matsayin halal a wani lokaci bayan sun sanya masa wani suna daban." Ahmad kuma ya ruwaito daga Abu Malik Al-Ash'ari, wanda ya ce ya ji Manzon Allah ﷺ yana cewa: "Mutanen al'ummata za su sha barasa (Khamr) suna kiransa da wani suna daban." Saboda haka, musayar kaya na ɗaya daga cikin ciniki halal a Musulunci bisa ƙa'idodi na musamman da Shari'a ta ƙayyade. Ana iya yinta a cikin ciniki na cikin gida da kuma na waje. Kamar yadda musayar zinariya da azurfa, da azurfa da zinariya, na kuɗi ɗaya na ƙasa yake, haka ma ana iya yin ta da kuɗin waje, ko a cikin gida ko a waje, kuma ko musayar ta kasance ta kuɗi ne ko ta kasuwanci, da kuma inda ake musayar kuɗi ɗaya da wani. Don yin bayani dalla-dalla game da musayar kuɗaɗe tsakanin kuɗaɗe daban-daban, muna buƙatar yin nazari sosai kan yanayin kuɗi.