Yana daga cikin sharuɗɗan haya cewa kuɗin haya ya zama sananne ta hanyar gani ko kwatanci wanda ke kawar da jahilci. Manzon Allah ﷺ ya ce:

It is a condition that the money of the hiring be known via mutual sight or description which removes ignorance. He (saw) said:

Amma ƙima ba sharaɗi ba ce a cikin albashi, kamar yadda ƙima ba sharaɗi ba ce a cikin farashin kayan da aka sayar. Bambancin da ke tsakanin ƙima da farashi shi ne: ƙima ita ce abin da ya dace da darajar kuɗi ta abu, kuma tana daidai da ita bisa ga ma'aunin masu aunawa. Amma farashi kuwa shi ne abin da ake yarjejeniya a kansa, ko fiye ko ƙasa da hakan. Ba sharaɗi ba ne albashin ma'aikaci ya zama ƙimar aikin, domin ƙima ba madadi ba ce a cikin hayar aiki, don haka ya halatta albashi ya fi ƙimar aikin, kuma ya halatta ya zama ƙasa da ƙimar aikin. Idan mutum ya ɗauki ma'aikaci da wani albashi sananne don ya yi masa wani abu na zinariya ko azurfa ta wata siffa ta musamman, to hakan halal ne, domin an ɗauke shi don takamaiman aiki, kuma daidaito ba sharaɗi ba ne tsakanin albashi da abin da yake aiki da shi na azurfa da zinariya a nauyi. Wannan saboda sharaɗin albashi shi ne musayar aiki, ba musayar abin da ma'aikaci yake aiki a kansa ba. Duk abin da ya dace ya zama madadi a sayarwa, kamar kuɗi da makamantansu, to ya dace ya zama badal a hayar aiki, watau duk abin da ya dace ya zama farashi, to ya dace ya zama albashi. Amma abin da bai dace ya zama farashi a sayarwa ba, to halal ne ya zama badal a hayar aiki. Misali, ba halal ba ne a saya dabba da zama a gida na shekara guda, amma yana halal a yi hayar lambu (a madadin) don zama a gida, domin sayarwa musayar dukiya ce da dukiya, don haka musayar dukiya da amfani ba a ɗauke ta a matsayin sayarwa ba. Sabanin hayar da take kwangila ne a kan amfani don diyya, kuma wannan diyya ba lallai ba ne ta zama dukiya, a maimakon haka tana iya zama amfani.

Value, however, is not a condition in the wage just as value is not a condition in the price of a sold good. The distinction between the value and the price is that the value is what conforms to the monetary value of the thing, and is equal to it according to the measurement of those who measure. As for the price, this is that over which mutual consent occurs or greater or less (than that). It is not a condition that the wage of the employee be the value of the work because the value is not an alternative in the hiring so it is permitted for the wage to be more than the work’s value, and it is permitted to be less than the value of the work. If a person were to hire an employee for a known wage so as to mould for him a piece of gold or silver in a specific fashion, then it is permitted as he is hired for specific work and equivalence is not a condition between the wage and what he works within it from silver and gold in the weight. This is because the condition of the wage is the exchange of work, not the exchange of the domain of work which he performs. Whatever is suitable to be an alternative in sale like cash and the like is suitable to be an exchange (badal) in hiring i.e. whatever is suitable to be a price is suitable to be a wage. As for that which is not suitable to be a price in sale, it is permitted to be an exchange in hiring. For example, it is not permitted to buy an animal in return for residing in a house for a year, but it is valid to hire a garden (in exchange) for residing in a house because sale is exchanging property for property so exchanging wealth for benefit is not considered a sale. Contrary to hiring which is a contract upon a benefit for compensation, and this compensation need not necessarily be wealth but can rather be a benefit.