Boshqa bir misol: agar qarzdor qarzdoriga: "Qarzimdan bir qismini kamaytirsang, qolgan qarzni tezroq to'layman", desa, bu ham ruxsat etilmaydi, chunki bu naqd savdoni kelgusi savdoga, adolatsiz tarzda almashtirish bo'ladi, ya'ni go'yo qarzdor o'z qarzini qarzdoriga asl shartnomadan kamroq narxga "naqd" sotgan bo'ladi va shu tariqa ziyoda yuzaga keladi, bu esa riboдir. Xuddi shunday, agar qarzdor qarzdorga: "Menga qarzing bo'lgan 100 dirhamni tezroq to'lasang, sanga 10 dirham beraman", desa, bu ham ruxsat etilmaydi, chunki qiymatda nomutanosiblik bo'ladi, bu esa riboдir. Muslim Abu Sa'id al-Xudriy rivoyat qilgan hadisda Allohning Elchisi ﷺ shunday degan: "Oltinni oltinga, kumushni kumushga, bug'doyni bug'doyga, arpani arpaga, xurmoni xurmoga, tuzni tuzga — teng-teng va qo'ldan qo'lga sotinglar. Kim ortiqcha olsa yoki ortiqcha bersa, u riboga tushadi, oluvchi ham, beruvchi ham." Yana bir misol: agar bir kishi ikkinchisiga oltin qarzdor bo'lsa, ikkinchisi esa birinchisiga kumush qarzdor bo'lsa va ular bir-birlariga qarzlarini almashtirsalar, ya'ni birinchisi o'zining oltin qarzini o'ziga kumush qarzdor bo'lgan kishiga bergan kumushiga almashtirsa, bunday almashinuv joiz bo'ladi, chunki qarzning darhol to'lanishi mollarning darhol to'lanishi kabidir. Shuningdek, agar kishi oltin evaziga mol sotib olsa va sotuvchi mol qiymatini kumush bilan olsa, bu turdagi savdo ruxsat etiladi, chunki bir valyutani boshqa valyuta bilan to'lash joiz bo'lib, bu bitim aktiv va qarz (kredit) almashinuvi hisoblanadi. Buning dalili shuki, Abu Dovud va al-Asram o'zlarining "Sunan" kitoblarida Ibn Umar rivoyat qilib aytgan: "Men Baqi'da tuya savdosi bilan shug'ullanardim. Dinor evaziga sotib, dirham bilan olar edim yoki dirham evaziga sotib, dinor bilan olar edim." Shunday qilib, men buni o‘sha narsaga almashtiraman va o‘sha narsani shunga beraman, shuning uchun men Hafsaning uyida Allohning Elchisi ﷺ huzuriga bordim va dedim: “Ey Allohning Elchisi ﷺ, iltimos, eshitsangiz, sizdan bir narsa so‘ramoqchiman. Men Baqi’da tuyalarni sotaman; dinorlarda sotaman-u, dirhamlarda pul olaman yoki dirhamlarda sotaman-u, dinorlarda pul olaman. Men buni o‘shanga almashtiraman va o‘shanga beraman.” Allohning Elchisi ﷺ javob berdi: “Bunda hech qanday yomonlik yo‘q, agar siz kunning bozor narxi bo‘yicha savdo qilsangiz va ikkingiz o‘rtasida hali hal qilinmagan narsa qolgan holda sherigingizdan ajralmasangiz.”
Shuningdek, agar bir kishi boshqasidan ikki soxta dinorga bitta haqiqiy dinor sotib olsa, bu ruxsat etilmaydi. Ammo agar u kumush dirhamlarga bitta haqiqiy dinor sotib olib, so‘ngra o‘sha dirhamlarga ikkita soxta dinor sotib olsa, bu ruxsat etiladi, ular bir kishidan olingan bo‘lsinmi yoki boshqasidan. Bunga sabab shuki, Muslim Abu Sa’id rivoyatida aytadi: “Bilol Allohning Elchisi ﷺ huzuriga bir xil Barni (yaxshi sifatli) xurmo olib keldi. Allohning Elchisi ﷺ so‘radi: ‘Bu qayerdan?’ Bilol javob berdi: ‘Bu bir muddat bizda bo‘lgan past sifatli xurmolar edi, men Allohning Elchisi ﷺ uchun taom sifatida ikki sa’ past sifatli xurmoni bir sa’ yaxshi sifatli xurmoga almashtirdim.’” Shunda Allohning Elchisi ﷺ dedilar: “Voy! Bu haqiqiy riboдir, shuning uchun bunday qilmang. Agar yaxshi sifatli xurmo sotib olmoqchi bo‘lsangiz, past sifatli xurmoni alohida savdoda sotib, so‘ngra (yaxshi sifatli xurmoni) sotib oling.”
Shuningdek, Abu Sa’id va Abu Hurayra “ittifoq qilingan” hadisda rivoyat qiladilar: “Allohning Elchisi ﷺ Xaybarga bir kishini soliq yig‘uvchi etib tayinladilar. Bir kuni u yaxshi sifatli, Janib deb ataladigan xurmo olib keldi. Shunda Allohning Elchisi ﷺ dedilar: ‘Xaybarning barcha xurmolari shunday ekanmi?’ U dedi: ‘Yo‘q, Alloh haqqi, ey Allohning Elchisi! Biz bu yaxshi sifatli xurmodan bir sa’ani ikki sa’a past sifatli xurmo evaziga va yana ikki sa’asini uch sa’a evaziga sotib olamiz.” Shunda Allohning Elchisi ﷺ dedilar: “Buni qilmang; aksincha, sizdagi past sifatli xurmoni dirhamga sotib, so‘ngra dirhamlar bilan Janeeb xurmosini sotib oling.” Bu yerda Allohning Elchisi ﷺ o‘sha kishiga xurmosini o‘zi sotib oladigan odamdan boshqasiga sotishni buyurmadilar. Agar xurmoni o‘sha sotib oladigan kishining o‘ziga sotish harom bo‘lganida, Allohning Elchisi ﷺ buni o‘zlarining soliq yig‘uvchisiga tushuntirgan bo‘lardilar. Demak, bu joiz bo‘ldi, chunki bir turdagi mahsulot (xurmo) boshqa turdagi mahsulot (xurmo) evaziga hech qanday shart yoki yashirin kelishuvsiz (sirtdan kelishib olinmasdan) sotildi, shuning uchun bu xuddi boshqa odamdan sotib olingandek joiz hisoblanadi. Xuddi shunday, oltinni kumushga sotib, so‘ngra kumush sotib olish ham joiz bo‘lardi. Biroq, agar bu oldindan kelishuv va yashirin bitimlarga bog‘liq bo‘lsa, u joiz bo‘lmaydi va taqiqlangan hiyla deb hisoblanadi. Buning sababi, Islomda har qanday hiyla-nayrang taqiqlangan va noqonuniy hisoblanadi, ya’ni aldov orqali harom ishni amalga oshirish niyatida shartnomani qonuniy ko‘rsatishga urinish. Bunga Alloh taqiqlagan ishni so‘rash, Alloh buyurgan ishni e’tiborsiz qoldirish, haqni yashirish va shunga o‘xshashlar kiradi. Chunki haromga olib boradigan narsaning o‘zi ham harom hisoblanadi. Shuningdek, Ahmad Ubada ibn As-Somit rivoyatida Allohning Elchisi ﷺ shunday deganlarini xabar qilgan: “Mening ummatimdan bir guruh kelajakda “xamr” (mast qiluvchi ichimliklar)ni boshqa nom bilan atab, halol deb hisoblaydi.” Ahmad, shuningdek, Abu Molik al-Ash’ariy rivoyatida, u Allohning Elchisi ﷺ shunday deganlarini eshitganini aytgan: “Mening ummatimdan odamlar aroqni (xamrni) boshqa nom berib ichadilar.” Shunday qilib, almashuv Islomda Shari’at tomonidan belgilangan muayyan qoidalarga muvofiq joiz bo‘lgan bitimlardan biridir. U mahalliy hamda xorijiy savdoda amalga oshirilishi mumkin. Худди олтиннинг кумушга ва кумушнинг олтинга, мамлакатнинг бир хил валютасида алмаштирилганидек, бу ишни хорижий валютада ҳам амалга ошириш мумкин, уйда ёки чет элда бўлишидан қатъи назар, алмашувлар пул юзасидан ёки тижорат юзасидан бўлганидан ҳам қатъи назар, шунингдек бир валютани бошқасига алмаштириш назарда тутилганда ҳам. Турли валюталар орасидаги хорижий алмашувни батафсил ёritish учун пулнинг табиатини чуқур ўрганишимиз керак.
Another example would be if an indebted person said to his debtor: “Reduce some of my debt and I will hurry in repaying the remainder of the debt.” This is also not allowed because it would be the trading of a ready sale for a future sale without equivalence i.e. it is as if the indebted person sold his debt “promptly” to his debtor for less than the original transaction, thus creating a disparity which is Riba. Likewise, if the debtor said to the indebted: “I would give you ten Dirhams if you accelerated the repayment of the 100 you owe me”, this is not allowed because there would be a disparity in the value which is Riba. Muslim reported on the authority of Abu Sa’id Al-Khudri that the Messenger of Allah (pbuh) said: “Trade gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates and salt for salt, like for like, and hand to hand, for whoever increases or takes an increase will fall into riba, for the taker and the giver alike.” Another example would be if one person owed another gold and the latter owed the former silver, and they exchanged what each owed the other i.e. if the former settled what He owed in gold with what He is owed in silver, this type of exchange would be lawful, for the immediate payment of debt is like the immediate payment of goods. Also, if a person bought goods in gold, and the seller cashed the value of the goods in silver, this type of transaction would be permitted, for it would be permitted to pay off one of the currencies by another currency, and this deal would be an exchange with an asset and debt (credit). This is because Abu Dawud and Al-Athram reported in their “Sunan” on the authority of Ibn Umar who said: “I used to trade in camels in the Baqee’, so I would sell in Dinars and get paid in Dirhams, or sell in Dirhams and get paid in Dinars. I would take this from that and give this from that, so I went to the Messenger of Allah (pbuh) at Hafsa’s house, and I said: ‘O Messenger of Allah (pbuh) will you please listen, I want to ask you something. I sell camels in the Baqee’, I sell in Dinars and get paid in Dirhams or I sell them in Dirhams and get paid in Dinars. I take this from that and give this from that.’ The Messenger of Allah (pbuh) answered: ‘There is nothing wrong in this as long as you trade according to the market value of the day and as long as you do not part company from the other party with something still outstanding between the two of you.”’ Also, if a person bought from another a genuine Dinar for two fake Dinars, this would not be allowed. However, if He bought a genuine Dinar for silver Dirhams, then bought with the Dirhams two fake Dinars, this would be allowed whether He bought them from the same person or from another. This is so because Muslim reported on the authority of Abu Sa’id who said: “Bilal came to the Messenger of Allah (pbuh) with some Barni (fine quality) dates, so the Messenger of Allah (pbuh) enquired: ‘Where did this come from?’ Bilal replied: ‘These are dates of inferior quality we had for some time, and I exchanged two sa’as of inferior quality for one sa’a of fine quality as food for the Messenger of Allah (pbuh).”’ Upon this the Messenger of Allah (pbuh) said: “Woe! this is real Riba so do not do that. If you wish to buy dates (of superior quality) you could sell the dates (of inferior quality) in a separate bargain and then buy the (superior quality dates).” Also, Abu Sa’id and Abu Hurairah reported in an “agreed upon” Hadith “that the Messenger of Allah (pbuh) appointed a man as a tax collector over Khaybar, so He came to Him one day with some fine quality dates called Janeeb. Upon this the Messenger of Allah (pbuh) said: ‘Are all the dates of Khaybar like this?’ He said: ‘No, by Allah, O Messenger of Allah! We buy one Sa’a of these fine quality dates for two Sa’as of inferior dates and also two Sa’as of it for three Sa’as.”’ Upon this the Messenger of Allah (pbuh) said: “Do not do this; rather sell the inferior quality of dates you have for dirhams and then buy the Janeeb dates with the use of dirhams.” Here, the Messenger of Allah (pbuh) did not order the man to sell his dates to a person other than the one He would buy them from, and if the selling of dates to the same person He buys from was Haram then the Messenger of Allah (pbuh) would have explained this to his tax collector. It was therefore permitted because He sold one type of good (dates) for another type (dates) without any preconditions or secret agreement (connivance) so it is allowed, as if He had bought from another person. Likewise, it would be permitted to sell gold for silver, and then buy silver. However, if this were subject to a prior arrangement and secret deals, it would not be allowed, and it would be regarded as a prohibited ploy. This is because any type of trickery is prohibited and unlawful in Islam i.e. any attempt to portray a contract as legitimate with the intent to commit a forbidden act using deception. This includes soliciting an action that Allah has forbidden, neglecting an action that Allah (swt) has commanded, suppressing a right etc. This is because whatever leads to Haram is itself Haram, and because Ahmed reported on the authority of Ubada Ibn As-Samit that the Messenger of Allah (pbuh) said: “A group from my ummah will one day consider “khamr” (intoxicants) lawful after they give it a different name.” Ahmed also reported on the authority of Abu Malik Al-Ashja’i who said that He heard the Messenger of Allah (pbuh) say: “People from my ummah will drink alcohol (Khamr) while giving it a different name.” Therefore, exchange is one of the lawful transactions in Islam according to specific rules determined by the Shar’a. It can be conducted in local transactions as well as foreign. Just like the exchange of gold for silver and silver for gold of the same currency of the country, this can also be performed in a foreign currency, whether at home or abroad, and whether the exchanges were monetary or commercial as well as where the exchange of a currency for another is involved. In order to elaborate on the foreign exchange between various currencies, we need to study in depth the nature of money.