Tafsirin hayar a matsayin kwangilar da ke ƙayyade ladan 'ya'yan aiki, kuma cewa amfanin da mai ɗaukar aiki zai iya samu gaba ɗaya, yana sa mu fahimci cewa hayar tana halal ga kowane amfani da mai ɗaukar aiki zai iya samu daga ma'aikaci gaba ɗaya. Wannan na iya zama amfanin mutum kamar bawa, ko amfanin aikin sana'ar hannu, sai dai idan an ambaci dalili daga nassi da ya haramta irin wannan amfani. Wannan saboda abubuwa asali halal ne, kuma amfani yana ɗaya daga cikin waɗannan abubuwa. Ba gaskiya ba ne a ce anan kwangila ce ko ciniki wanda asalinsa Shari'a ce za ta takaita, maimakon a bar shi halal. Ba gaskiya ba ne domin kwangilar ita ce hayar kanta, ba amfanin ba. Amfanin shi ne abin da ake yin ciniki a kansa kuma kwangilar ta shafa a kansa, don haka amfanin ba ciniki ko kwangila ba ne. Saboda haka, hayar tana halal a kan dukkan amfani idan babu wani haramci da aka ambata game da su, ko akwai nassi da ya halatta su ko babu. Don haka mutum yana halatta ya yi hayar namiji ko mace domin ya buga masa takardu a na'urar buga rubutu, wasu shafuka a wani albashi ƙayyadadde, saboda wannan hayar amfani ce wadda babu wani haramci da aka ambata a kanta. Saboda haka hayar a kanta halal ce, ko da ba a ambaci wani nassi da ya halatta ta ba. Haka kuma halal ne a yi hayar mutum mai aunawa da awo domin wani aiki a cikin wani lokaci ƙayyadadde. Abu Dawud ya ruwaito a cikin hadisin Suwaid ibn Qais, wanda ya ce: "Manzon Allah ﷺ ya zo mana (a kasuwa), ya yi musayar kaya da mu, mu kuma muka sayar masa. Akwai wani mutum da yake auna don albashi. Sai Manzon Allah ﷺ ya ce: 'Ku auna kuma ku yi nauyi (da ma'auni).'" Don haka wannan hayar halal ce kuma akwai nassi da ya halatta ta. Amma game da ibadodi, ko farilla ne ko nafila, dole a yi nazari a kansu. Idan amfaninsa bai wuce wanda ya aikata ta ba, kamar aikin Hajji domin kansa, da biyan Zakkar kansa, to ba a halatta ya karɓi ijara a kansu ba, domin ijara tana kasancewa lada ne saboda amfani, kuma babu wani amfani a waɗannan al'amura face ga kansa. Saboda haka, ba a halatta a ɗauke shi haya a kansu ba, domin su wajibi ne a kansa. Amma idan amfanin ibadar ya wuce wanda ya aikata ta, to ɗaukar haya a kanta yana halatta. Misalai sun haɗa da yin kiran sallah ga wasu da jagorantar wasu cikin sallah, ko ɗaukar mutum ya yi Hajji a madadin matattu, ko ɗaukar mutum ya biya Zakkarsa a madadinsa. Dukkan waɗannan halal ne, domin yarjejeniya ce kan amfani tare da lada. Ladan a waɗannan al'amura yana kasancewa saboda amfanin da wani mutum ya cim ma, don haka ɗaukar haya ya halatta. Game da abin da At-Tirmizi ya ruwaito daga Usman ɗan Abil-Ass, ya ce: "Abu na ƙarshe da Annabi (ﷺ) ya umarce ni da shi shi ne in naɗa mai kiran sallah wanda ba ya karɓar ladan kiran sallarsa." A cikin wannan Hadisi, Annabi (ﷺ) ya hana naɗa wanda yake karɓar ladan kiran sallah a matsayin mai kiran sallah a gare shi, amma bai hana masu kiran sallah karɓar lada ba. Wannan yana nuna cewa akwai masu kiran sallah da suke karɓar lada, akwai kuma waɗanda ba sa karɓa. Don haka Annabi (ﷺ) ya hana shi naɗa mai kiran sallah daga cikin waɗanda suke karɓar lada. Wannan hani yana nuna nisantar karɓar lada a kan kiran sallah, wanda ke nuna ƙin karɓar lada a kan kiran sallah. Sai dai wannan ba ya nuna haramcin karɓar lada a kan kiran sallah; maimakon haka yana nuna cewa halal ne amma abin ƙi ne.