Nauyin Dinari bai bambanta ba a zamanin Jahiliyya ko a Musulunci; yana da nauyi ƙayyadadde. An yi amfani da Dinarin Byzantine a zamanin Jahiliyya, da zamanin Manzon Allah ﷺ, da Khulafa'u bayansa. Sa'an nan Abdul Malik ya buga Dinarin Musulunci na nauyi iri ɗaya. Dinarin Byzantine yana auna Mithqal, inda Mithqal ya kasance Dawaniq 8, wanda yake auna carat 20 ko ƙasa da ɗan kaɗan da carat 22, dukkan nauyin biyu iri ɗaya ne saboda akwai bambanci a nauyin nau'ukan carat guda biyu. Ana auna Mithqal a matsayin hatsin sha'ir matsakaici 72 waɗanda aka yanke gefuna biyu ƙanana daga cikinsu, kuma an kuma kiyasta shi a matsayin hatsin mustard na daji matsakaici 6,000.
The weight of the Dinar did not differ either in Jahiliyyah or Islam; it has a fixed weight. Byzantine Dinars were used in the time of Jahiliyyah, the time of the Messenger of Allah (saw) and the Khulafa’a after him. Then Abdul Malik coined Islamic Dinars of the same weight. The Byzantine Dinar weighed a Mithqal, where the Mithqal was 8 Dawaniq which weighed 20 carats or a fraction less than 22 carats, both weights being the same as there is a difference in the weight of the two types of carats. The Mithqal is measured as 72 grains of an average barley seed whose two tiny edges are cut off, and it is also estimated as 6,000 grains of average-sized wild mustard.
Manzon Allah ﷺ ya amince da wannan nauyin Dinari, ya kuma haɗa da shi dokokin Zakka, diyya ta jini, da yanke hannu saboda sata. Don haka ya zama nauyin Shari'a na Dinari, kuma shi ne nauyin da Abdul Malik ya dogara da shi lokacin da ya buga Dinarin Musulunci ya mayar da shi Mithqal.
The Messenger of Allah (saw) consented to this Dinar weight and linked with it the rules of Zakat, blood-money and the cutting for theft. So it became the Shari’ah weight for Dinars, and it is the same weight that Abdul Malik depended upon when he coined the Islamic Dinar and made it a Mithqal.
Amma game da Dirhami, sun bambanta a nauyi ne saboda Farisawa suna da nau'o'i uku na Dirhami: babba wanda nauyinsa shi ne nauyin Mithqal, wato carat 20, ƙarami wanda nauyinsa rabin Mithqal ne, wato carat 10, da matsakaici wanda goma daga cikinsa suke nauyin Mithqal 6, wato carat 12.
Al-Balathari ya ruwaito daga Al-Hassan bin Salih, wanda ya ce: "Dirhami da waɗanda ba Larabawa ba suka yi suna da nauyi daban-daban, duka mai nauyi da mai sauƙi. Suna yin Mithqal daga cikinsa wanda shi ne carat 20, wani kuma carat 12, wani kuma carat 10 wanda shi ne Mithqal na tsakiya."
Ya kuma ruwaito daga wanda ba Al-Hassan bin Salih ba, wanda ya ce: "Dirhami na waɗanda ba Larabawa ba sun kasance haka: goma daga cikinsu suna nauyin Mithqal 10, goma daga cikinsu suna nauyin Mithqal 6, kuma goma daga cikinsu suna nauyin Mithqal 5."
Sun yi amfani da kalmar Dirhami mulish (Bughliyya) domin manyan Dirhami, ko kuma cikakken baƙi (Sood Wafiya) domin auna asalin nauyin Dirhami, wanda shi ne nauyin Mithqal a zinariya, wato Dawaniq 8, inda Daniq ɗaya carat biyu da rabi ne, don haka ya zama carat 20. Wannan nauyi an yi shi ne a zamanin Sassanawa, da Khulafa'u masu shiryarwa, da Umayyawa.
As for Dirhams, they had different weights because the Persians had three types of Dirhams; the large one whose weight was a Mithqal’s weight, that is 20 carats, the little one whose weight is one half Mithqal’s weight i.e. 10 carats, and the middle one ten of which weighed 6 Mithqal i.e. 12 carats. Al- Balathari narrated from Al-Hassan bin Salih who said: “Dirhams coined by non-Arabs had different weights, both heavy and light. They would coin a Mithqal from it which is 20 carats, another of 12 carats, and another of 10 carats which is of the median Mithqal.” He narrated from other than Al- Hassan bin Salih who said: “Dirhams of the non-Arabs were such that 10 of them weigh 10 Mithqal, 10 of them weigh 6 Mithqal and 10 of them weigh 5 Mithqal.” They used the term mulish (Bughliyya) Dirhams for large Dirhams or the full black (Sood Wafiya) for assessing the basic weight of the Dirham which is the weight of the Mithqal in gold i.e. 8 Dawaniq where a Daniq is two and a half carats, so it becomes 20 carats. This weight was coined at the time of the Sassanids, the righteous Khulafa’a and the Umayyads.
Dirham ƙarami, wanda rabin Mithqal ne, an kira shi Dirham Tabari saboda an danganta shi da Tabaristan, inda aka yi shi. Nauyinsa dawaniq 4, wanda yayi daidai da carat 10. Dirham matsakaici kuwa an kira shi Dirham Juwariqiyya, saboda an danganta shi da Jurqan, ƙasar da aka yi shi a cikinta, kuma nauyinsa dawaniq 4.8, wato carat 12.
Sa'ad da Musulunci ya zo, ya wajabta zakkar azurfa, ta yadda ake biyan dirhami 5 cikin kowane dirhami 200, sai ya ayyana dirhami da cewa su ne wanda kowane guda 10 daga cikinsu yake nauyin Mithqal 7. Ana kiransu "nauyin bakwai", kuma su ne dirhami matsakaita idan aka kwatanta su da sauran dirhami. Wannan saboda an tattara carat na dirhami babba, ƙarami da matsakaici, aka raba su kashi uku, sakamakon haka sai aka samu carat 14, ko dawaniq 6, wanda yayi daidai da hatsin sha'ir matsakaici wanda aka yanke ƙarshen gefensa biyu, kimanin hatsi 50 da 2/5. Haka kuma yayi daidai da hatsin mustard 4,200. Wannan shi ne dirhamin Shari'a da ake la'akari da shi a hukunce-hukuncen zakka da diyya. Wannan shi ne nauyin da aka sani, kuma aka yi la'akari da shi a zamanin Manzon Allah ﷺ, kuma an auna adadinsa da dawaniq da carat, haka nan a zamanin Umar, bisa ga hadisin Manzon Allah ﷺ: "Nauyi shi ne nauyin mutanen Makka." Don haka adadi da rabe-raben sun takaita ga abin da Quraish suka yarda a kansa na nauyi, wanda Manzon Allah ﷺ ya amince da shi. Wannan nauyi shi ne dirhamin Shari'a, kuma hukunce-hukuncen Shari'a na zakka da diyya da sauransu suna da alaƙa da shi.
Wannan shi ne nauyin dirhamin Musulunci da Abdul Malik bin Marwan ya yi kirkira bayan ya bar dirhamin Farisa. Al-Waqidi ya ruwaito cewa Wahb bin Kaysan ya ce: "Na ga dinare da dirhami kafin Abdul Malik bin Marwan ya yi musu alama ya kuma goge su, kuma sun kasance nauyin dinare ne wanda Abdul Malik ya yi kirkira." Haka kuma an ruwaito daga Abdul Malik bin As-Sa'ib daga Abu Wada'a As-Sahmi cewa ya nuna masa nauyin Mithqal yana cewa: "Na auna shi sai na samu nauyin Mithqal na Abdul Malik bin Marwan." Ya ce: "Wannan mallakar Abu Wada'a bin Dhabira as-Sahmi ce a lokacin Jahiliyya." Al-Balathri ya ruwaito daga Uthman bin Abdullah, wanda ya ce: "Mahaifina ya ce: 'Dinarai na Abdul Malik bin Marwan sun zo Madina inda akwai wasu daga cikin Sahabban Manzon Allah ﷺ da wasu daga cikin Tabi'un. Babu wanda ya ki karbar su.'" Muhammad ﷺ bin S'ad ya ce: "Nauyin wadannan Dirhami shi ne karat 14 daga cikin karat 20 na Mithqal dinmu, wanda shi ne karat 20, kuma yana nauyin karat 15 daga cikin 21 da karat uku cikin bakwai."
The small Dirham, which is half Mithqal, was called the Tabari Dirham being ascribed to Tabaristan where it was coined. It weighed 4 Dawaniq equivalent to 10 carats. The middle Dirham was called the Juwariqiyya Dirham, being ascribed to Jurqan, the land in which it was coined and it weighed 4.8 Dawaniq i.e. 12 carats.When Islam came and obliged Zakat on silver such that 5 Dirhams are due on every 200 Dirhams, it deemed Dirhams to be those of which every 10 of them weighed 7 Mithqal. They were called “the weight of seven” and they were the middle Dirhams in relation to other Dirhams. This is because they collected the carats of the large, small and average Dirhams and divided them into three, resulting in 14 carats or 6 Dawaniq which are equivalent to 50 and 2/5 grains of the average barley seed whose two tiny edges are cut off. It is also equivalent to 4,200 mustard grains and this is the Shari’ah Dirham considered in the rules of Zakat and blood-monies. This is the weight known and was considered in the days of the Messenger of Allah (saw) , and its amount was measured in Dawaniq and carats and also in the days of ‘Umar based on the Hadith of the Messenger of Allah (saw) : “The weight is the weight of the people of Makkah.” So the amount and proportions were limited to what the Quraysh agreed upon of weights which was consented upon by the Messenger (saw) . This weight was the Shari’ah Dirham, and the Shari’ah rules of Zakat and blood-monies etc were linked to it. This is the same weight of the Islamic Dirham coined by Abdul Malik bin Marwan after abandoning the Persian Dirhams. Waqidi quoted that Wahb bin Kaysan said: “I saw the Dinars and Dirhams, before Abdul Malik bin Marwan engraved and abraded them and they were the Dinar’s weight coined by Abdul Malik.” It is also narrated from AbdulMalik bin As-Saib from Abu Wada’a as-Sahmi that he showed him the weight of the Mithqal saying: “I weighed it and found it the weight of AbdulMalik bin Marwan’s Mithqal. He said: This was owned by Abu Wada’a bin Dhabira as-Sahmi in Jahiliyyah.” Al- Balathri narrated from Uthman bin Abdullah who said: “My father said: ‘The Dinars of Abdul Malik bin Marwan came to Madinah where there were some of the Sahabah of the Messenger of Allah (saw) and others from the Tabi’in. No one rejected them.’” Muhammad (saw) bin S’ad said: “The weight of these Dirhams is 14 carats of the 20 carats of our Mithqal which was 20 carats and it weighs 15 carats out from 21 and three-sevenths carats.”.
Waɗannan su ne ma'aunan dinare na zinariya da dirhami na azurfa, da kuma bambance-bambancen da ke tsakanin nau'o'insu. Domin sauƙaƙa mana sanin waɗannan ma'auna, dole ne mu san adadinsu na musamman a ma'aunan yau.
These are the weights of the golden Dinars and silver Dirhams and the specific differences between their types. To facilitate our knowledge of these weights, we must know their specific amounts in today’s weights.
Ya zama mai yiwuwa a san waɗannan nauyin daidai bayan binciken kayan tarihi, da gano Dinarai na Byzantine, da Dirhami na Chosroes, da Dinarai da Dirhami na Musulunci, musamman waɗanda aka yi a zamanin Abdul Malik bin Marwan, kuma an kafa su bisa nauyin Dinarai da Dirhami na Shari'ah. Yawancin tsabar kuɗi daga zamanin Musulunci har yanzu ana adana su a gidajen tarihi. Masu kula da waɗannan kuɗaɗe a gidajen tarihi, bayan sun kiyasta su tare da bambance su, sun rubuta nauyinsu na ainihi cikin tsanaki. Sun gano cewa nauyin Dinarin Shari'ah da Abdul Malik bin Marwan ya yi shi ne gram 4.25. Wannan shi ne nauyin sulidus, wanda kuɗin zinariya ne da aka yi amfani da shi sosai a Byzantine. Haka kuma wannan shi ne nauyin drachma na Girka wanda sulidus, Dinarin Byzantine, ya dogara da shi. Dinarin Byzantine yana yawo a zamanin Jahiliyya da kuma zamanin Musulunci.
It was made possible to know these weights exactly after the archaeological discoveries, and the discovery of the Byzantine Dinars, Chosroes Dirhams, Islamic Dinars and Dirhams specifically those coined at the days of Abdul Malik bin Marwan and based upon the weights of the Shari’ah Dinars and Dirhams. Numerous coins from the Islamic era are preserved in museums to this day. The keepers of those currencies in the museums, after they had estimated and differentiated between them, recorded it in an accurate way their exact weights. They found that the weight of the Shari’ah Dinar that was coined by AbdulMalik bin Marwan was 4.25 grams. This is the same weight as that of the sulidus which was the golden currency widely used in Byzantine. This was the same weight of the Greek drachma upon which the Sulidus, the Byzantine Dinar, depended. The Byzantian Dinar was circulating during the times of Jahiliyyah and Islam.
Tun da Dinari ya kasance Mithqal ɗaya, kuma Mithqal ne tushen nauyi, to saboda sanin haka, ya zama mafi sauƙi a san nauyin Dirhami, Dawaniq, Karat da Hatsi (Grains) dangane da shi.
Since the Dinar was one Mithqal and the Mithqal is the basis of the weight, then as a result of knowing this, it is easier to know the weights of Dirhams, Dawaniq, carats and grains in relation to it.
Tun da Mithqal yana daidai da gram 4.25 kuma yana daidai da Dawaniq 8, to nauyin Daniq guda na zinare a gram shine 4.25 raba da 8 = gram 0.53125.
Since the Mithqal is equivalent to 4.25 grams and also 8 Dawaniq, then the weight in grams of a Daniq of gold is 4.25 divided by 8 = 0.53125 gram.
Tun da Mithqal yana daidai da karat 20, nauyin karat guda a gram shi ne 4.25 gram raba da 20 = 0.2125 gram.
Since the Mithqal is equivalent to 20 carats, the weight in grams of a carat is 4.25 grams divied by 20 = 0.2125 grams.
Tun da Mithqal yana daidai da hatsin sha'ir guda 72, to nauyin hatsin sha'ir guda ɗaya shi ne gram 4.25 a raba da 72 = gram 0.059 = hatsin mustard guda 83.3.
Since the Mithqal is equivalent to 72 grains of barley, the weight of a grain of barley is 4.25 grams divided by 72 = 0.059 grams = 83.3 grains of mustard.
Tun da Dirham yana daidai da bakwai cikin goma na Mithqal, kuma kowane Dirhami goma yana daidai da Mithqal bakwai, nauyin Dirham a gram shi ne 4.25 gram x 7/10 = 2.975 gram.
Since the Dirham is equivalent to seven-tenths of a Mithqal and each 10 Dirhams are equal to 7 Mithqals, the weight, in grams, of the Dirham is 4.25 grams x 7/10=2.975 grams.
Ko kuma mu ce kowane dirham 10 = mithqal 7, don haka dirham 10 x 2.975 = 29.75 grams shi ne nauyin dirham 10.
Or we can say each 10 Dirhams=7 Mithqals, so 10 x 2.975=29.75 grams as the weight of 10 Dirhams.
Ko kuma mu ce kowane mithqal 7 = dirham 10, don haka 7 x 4.25 = 29.75 grams, a matsayin nauyin mithqal 7.
Or we can say each 7 Mithqals=10 Dirhams so 7 x 4.25=29.75 grams, as the weight of 7 Mithqals.
Tun da Dirham yana daidai da Dawaniq 6, to nauyin (Daniq) a gram shi ne: 2.975 raba da 6 = 0.495 gram a matsayin nauyin (Daniq) na azurfa.
As the Dirham is equivalent to 6 Dawaniq, the (Daniq) weight in grams is: 2.975 divided by 6=0.495 grams as the silver (Daniq) weight.
Kamar yadda oza wadda ake auna dirhami da ita ta yi daidai da dirhami 40, nauyinta a gram shi ne: nauyin dirhami na 2.975 gram x dirhami 40 nauyin oza = gram 119 nauyin oza ta azurfa.
As the ounce with which Dirhams were weighed is equivalent to 40 Dirhams, its weight in grams is: 2.975 grams weight of the Dirham x 40 Dirhams weight of the ounce=119 grams weight of the silver ounce.
Wannan ita ce kuɗin da ake amfani da shi a zamanin Jahiliyyah da kuma ma'aunansa. Musulunci ya amince da wannan kuɗi kamar yadda yake, ya kuma karɓi amfani da shi, da kasancewarsa ma'auni na dukkan kayayyaki da aiki. Haka nan ya amince da ma'aunin mutanen Makka game da kuɗi.
This is the currency that was used in the days of Jahiliyyah and its weights. Islam consented to this currency as it was, and accepted its use, and of being the measure of all goods and labour. It also consented to the weight of the people of Makkah regarding currency.
Duk da haka, Musulunci bai wajabta shi a matsayin kayan musaya kaɗai ba lokacin da ya kafa dokokin kasuwanci, siyayya da ɗaukar aiki, sai ya bar wa mutane su musanya kaya, amfani da aiki da duk abin da suka amince da shi tare, ba tare da wajabta wani takamaiman abu da musaya za ta dogara a kansa ba. Ya halatta mutum ya sayi takobi da dabino, tumaki da alkama, tufafi da Dinare, nama da Dirhami, ya yi aiki na yini guda domin sa'a (ma'auni na girma) na zabibi, ya gina kabad a kan Dinare 5, ko ya gina takamaiman gida a madadin noman takamaiman fili. Ta haka Musulunci ya bar mutane su yi musaya da abin da suke so da duk abin da suke da shi na yarjejeniya tsakaninsu, ko a kaya, ko aiki, ko kuɗi.
Despite all this, Islam did not oblige it as the only tool of exchange when it established the rules of business, purchase and hiring but left it to human beings to exchange goods, benefits and labour by anything that they have a mutual agreement on, without obliging a specific thing upon which exchange is based. It allowed people to buy a sword with dates, sheep with wheat, clothes with Dinars, meat with Dirhams, to work a day for a Sa’a (cubic measure) of raisins, build a cupboard for 5 Dinars or build a specific house in return of the cultivation of a specific land. In this way, Islam left men to exchange with what they wish and with whatever they have a mutual consent on between them whether in goods, labour or currency.
Duk da cewa Musulunci ya bari mutane su yi musaya da duk abin da suke so, ya ayyana kudin da ake yin musaya da shi a matsayin zinariya da azurfa. Ya sanya su su zama kudin awo, wanda ya koma gare shi wajen auna kaya da aiki, kuma shi ne tushen dukkan ma'amaloli. Ya kuma tabbatar musu da wani nauyi ƙayyadadde, wanda shi ne nauyin mutanen Makka: "Nauyi shi ne nauyin mutanen Makka."
Despite Islam allowing people to exchange with whatever they wish, it specified the currency by which exchange takes place to be gold and silver. It made them the measuring currency, which it reverted to for measuring goods and labour, and the basis for all transactions. It determined for them a specific weight which is the weight of the people of Makkah: “The weight is the weight of the people of Makkah.”.
Musulunci ya haɗa wasu hukunce-hukuncen Shari'a da zinariya da azurfa a matsayinsu na karafa masu daraja, da kuma matsayinsu na kuɗi, na farashin kayayyaki, da na albashin aiki. Daga cikin waɗannan hukunce-hukunce akwai:
1. Haramta tara su (Kanz). Allah (SWT) ya ce:
Islam linked some Shari’ah rules with gold and silver in their capacity as gold and silver, and their capacity as currency, money and prices for things and wages for labour. Among these rules: 1. Prohibiting their hoarding (Kanz). Allah (swt) said:
Waɗanda suke tara zinariya da azurfa, ba sa kuma ciyar da su a hanyar Allah (SWT), to ka yi musu bushara da azaba mai raɗaɗi. [At-Tauba: 34]
“Those who hoard gold and silver and do not spend them in the way of Allah (swt), give them tidings of a painful punishment” [At-Tauba: 34]
Ya haramta tara zinariya da azurfa a matsayinsu na zinariya da azurfa, da kuma a matsayin kuɗi da kayan musaya, wanda ta hanyarsu ake cika cinikayya da samun aikin yi.
It made the prohibition of hoarding gold and silver in their capacity as gold and silver and as currency and the tools of exchange, by which trade and employment are fulfilled.
2. Ya haɗa ƙayyadaddun, tabbatacce kuma dindindin hukunce-hukunce da su duka biyun.
2. It linked specific, constant and permanent rules with both of them.
a) Wajibta zakka a kansu ta hanyar ɗaukar su a matsayin kuɗi, farashin sayayya da albashin aiki. Ya ƙayyade musu nisab ƙayyadaddi ga dinare na zinariya da dirhami na azurfa: "Rabin dinare cikin kowane 20, da dirhami 5 cikin kowane 200."
a) Obliging Zakat on them by considering them currency, prices for purchases and wages for labour. It determined for them a specific Nisab for golden Dinars and silver Dirhams: “One half Dinar in every 20, and 5 Dirhams in every 200.”.
(b) Ya ba su izini (zinariya da azurfa) su zama kuɗin biyan diyya lokacin da ya wajabta diyyar kisa, inda ya ƙayyade adadin zinariya, wato dinari 1,000, da azurfa, wato dirhami 12,000. An ruwaito daga Ibn Abbas cewa: "Wani mutum daga Banu 'Adiyy ya kashe, sai Annabi ﷺ ya sanya diyyarsa dirhami 12,000." Wato dirhami (waɗanda marubutan littattafan Hadisi suka ruwaito).
An ruwaito daga Abu Bakr bin Muhammad bin 'Amru bin Hazm, daga mahaifinsa, daga kakansa, cewa: "Manzon Allah ﷺ ya rubuta littafi zuwa ga mutanen Yemen, wanda a cikinsa akwai: 'Diyyar rai shi ne raƙuma 100, ko dinari 1,000 ga masu amfani da zinariya.'" An-Nasa'i ne ya ruwaito shi.
b) It allowed them (Gold and Silver) to be used for payment when it obliged blood-money, determining a specific amount of gold, which is 1,000 Dinars and silver which is 12,000 Dirhams. Narrated by ibn Abbas “that a man from Bani ‘Adiyy was killed so the Prophet (saw) made his bloodmoney 12,000” i.e. of Dirhams (narrated by the compilers of the Hadith books). It was narrated by Abu Bakr bin Muhammad (saw) bin Amru bin Hazm from his father from his grandfather “that the Messenger of Allah (saw) wrote a book to the people of Yemen containing within it ‘the bloodmoney for a soul is 100 camels or 1,000 Dinars from the users of gold.’” narrated by an-Nasa’i.
c) Lokacin da ya wajabta yanke hannu saboda sata, ya ƙayyade adadin da ake yanke hannu saboda shi a matsayin rabin dinari ko kuma dirhami uku.
Wait, that's not faithful: the source says "one-quarter Dinar or" and is truncated. Correct translation:
c) Lokacin da ya wajabta yanke hannu saboda sata, ya ƙayyade adadin da ake yanke hannu saboda shi a matsayin kwata na dinari, ko kuma
c) When it obliged cutting for stealing, it specified the amount for which a hand is cut as one-quarter Dinar or.
Dirham 3 na azurfa. Wannan ya sanya shi ma'auni ga duk abin da aka sata.
Daga Aisha daga Annabi ﷺ, wanda ya ce: "Ba a yanke hannun barawo sai dai idan an sace kwata na dinari ko fiye da haka" (wanda Ahlus-Sunan biyar suka ruwaito).
Daga Ibn 'Umar, "cewa Manzon Allah ﷺ ya yanke hannun barawo saboda garkuwa (takobi) mai darajar dirhami 3."
3 Dirhams of silver. It made this the measurement for all that is stolen. From Aisha from the Prophet (saw) who said: “The hand of the thief is not cut except for one-quarter of a Dinar or more” (narrated by the five). From ibn ‘Umar “that the Messenger of Allah (saw) cut the thief for a Majann (sword) of 3 Dirhams.”.
3. Lokacin da ta kafa ƙa'idojin musayar kuɗi (sarf) a cikin ma'amalar kuɗi, ta yi su ne a kan zinariya da azurfa. Musayar kuɗi ita ce musayar kuɗi da kuɗi da cinikin kuɗi da kuɗi, ko dai a cikin irin nasu kamar zinariya da zinariya da azurfa da azurfa, ko kuma a cikin nau'o'i daban-daban kamar sayen zinariya da azurfa ko azurfa da zinariya. Daga Abu Bakra, ya ce: "Annabi ﷺ ya hana azurfa da azurfa ko zinariya da zinariya sai dai daidai da daidai. Ya umarce mu da sayen azurfa da zinariya ko zinariya da azurfa yadda muka so." (Bukhari da Muslim ne suka tattara shi).
3. When it established the rules of currency exchange (sarf) in money transactions, it made them in gold and silver. Currency exchange is exchanging currency for currency and trading money for money, either in its own type like gold for gold and silver for silver, or for different types like buying gold with silver or silver with gold. From Abu Bakra he said: “The Prophet (saw) prohibited silver for silver or gold for gold except equally. He commanded us to purchase silver with gold or gold with silver, however we wished.” (collected by Bukhari and Muslim).
Musulunci ya danganta waɗannan dokokin Shari'a da zinariya da azurfa a cikin bayaninsa a matsayin kuɗaɗe da kudaden musaya da farashin ciniki. Wannan amincewa ce daga Manzon Allah ﷺ na amfani da zinariya da azurfa a matsayin kaɗai ma'aunin kuɗi da ake auna farashin sayarwa da albashin aiki da shi.
Islam linked these Shari’ah rules with gold and silver in their description as monies and currencies for exchange and prices for sales. This is consent from the Messenger of Allah (saw) to use gold and silver as the sole measuring currency unit upon which sale prices are assessed and wages for labour are measured.
Wannan yana nuna cewa kuɗi a Musulunci zinariya ce da azurfa, domin dukkan hukunce-hukuncen da suka shafi kuɗi suna da alaƙa da zinariya da azurfa a matsayinsu na farashin dukkan kayayyaki da aiki, da kuma kuɗin musayar kuɗi, ko an yi su tsabar kuɗi ko suna cikin nau'in ma'adinai, wato ba a yi su tsabar kuɗi ba.
This indicates that currency in Islam is gold and silver because all rules linked to currency are linked to gold and silver in their capacity as prices for all goods and labour and currencies for exchange, whether they are coined or in ore form i.e. not coined.
Shin, wannan yana nufin cewa ba a halatta ga Musulmi ko ga Daular Musulunci su karɓi wani abu daban a matsayin kuɗi ko su yi ciniki da wani abu dabam ba?
However, does this mean that it is not permitted for Muslims or the Islamic State to take anything else as currency or to deal with anything else?
Amma game da sauran abubuwa, wannan an halatta shi ba tare da wata takaddama ba, domin ciniki da musaya sun gudana a zamanin Manzon Allah ﷺ ta hanyar musayar kaya da juna, kamar yadda ya gudana da kudaden zinariya da azurfa. Manzon Allah ﷺ ya amince da duk wannan ba tare da ya hana shi ko ya ki shi ba. Hakika ma, ya halatta irin wannan ciniki. Muslim ya ruwaito daga Ubada bin as-Samit, daga Annabi ﷺ, wanda ya ce: "Zinariya da zinariya, azurfa da azurfa, alkama da alkama, sha'ir da sha'ir, dabino da dabino, gishiri da gishiri, a irin jinsi iri daya (mithl) da adadi daidai, kuma hannu da hannu (nan take). Idan wadannan nau'ikan sun bambanta, ku saya yadda kuka so matukar dai hannu da hannu ne (nan take)." Kuma An-Nasa'i ya ruwaito daga Ubada, wanda ya ce: "Ya umarce mu mu sayi zinariya da azurfa, azurfa da zinariya, alkama da sha'ir, sha'ir da alkama, hannu da hannu, yadda muka so."
As for dealing with other things, this is definitely allowed without any dispute because buying and selling took place in the days of the Messenger of Allah (saw) through barter by exchanging goods for each other just as it took place with currencies of gold and silver. The Messenger of Allah (saw) consented to all of this without preventing or denying it. Rather he permitted such transaction. Muslim narrated from Ubada bin as-Samit from the Prophet (saw) who said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt in the same type (mithl) and equal amounts and hand to hand (immediately). If these categories differ, buy as you wish as long as it is hand to hand (immediately).” And An-Nasa’i narrated from Ubada who said: “and he commanded us to buy gold for silver, silver for gold, wheat for barley, barley for wheat hand to hand, however we wished.”.
Game da batun ko musulmi ko Daular Khilafah suna da izinin amfani da wani abu banda zinariya da azurfa a matsayin kudi, wannan tilas ne ya sa mutum ya fahimci hakikanin kudin da ke a zamanin Manzon Allah ﷺ, kuma ya koma ga hukunce-hukuncen Shari'a da suka shafi zinariya da azurfa.
As for the issue of whether Muslims or the Khilafah State are allowed to take other than gold and silver as currency, this inevitably requires one to understand the reality of currency that was present at the time of the Messenger of Allah (saw) and to return to the Shari’ah rules linked to gold and silver.
Game al-haqiqa ta kudin da yake a zamanin Manzon Allah (saw), babu wani kudi a lokacin da ake musayar sa a matsayin kudi don auna farashin kayayyaki da albashin aiki, sai zinariya da azurfa. Babu wani kudi a lokacin, ko na karfe ko wanda ba na karfe ba. Babu tsabar tagulla ko gubar, kamar yadda babu kudin fata ko takarda. Zinariya da azurfa kadai ne kudin da aka karba kuma aka yi amfani da su a tsakanin Musulmai. Ciniki da sayarwa suna gudana ne da nauyi, ba da lissafin raka'a ba, a matsayin ma'adinai koda an buga su tsabar kudi. Dan kasuwa wanda ya sayar da kayansa da Dinare zai auna Dinaren don tabbatar da cewa cikakkun Mithqal ne, wadanda ba su ragu ba saboda cinikayya, kuma duk wanda ya sayar da kayansa da Dirhami zai auna su don tabbatar da cewa nauyin da ake bukata ne domin kammala cinikin da su. Duk wanda ya mallaki Dinare 20 wadanda shekara ta wuce a kansu, ya auna su ya tarar sun ragu da adadin karat, to ba zai biya Zakka ba, domin sun gaza nisabin Zakka. Duk wanda ya mallaki Dirhami 200, ya auna su ya tarar sun gaza karat daya a kan nisabin azurfa, to ba zai bayar da Zakka ba saboda sun gaza nisabin.
As for the reality of currency present in the days of the Messenger of Allah (saw) , there was no money at that time exchanged in its capacity as currency to measure the prices of goods and wages of labour, except gold and silver. There was no other currency at that time, whether metallic or non-metallic. There was no copper or lead coins just like there was no leather or paper currency. Gold and silver were the only accepted money and currency circulated among Muslims. Buying and selling was accomplished by them in weight, not units, in their capacity as ore even if they were coined. The trader who sold his goods for Dinars he would weigh the Dinars to verify that they were a complete Mithqal that had not been decreased due to exchange transactions, and whoever sold his goods for Dirhams he would weigh them to verify they were the required weight to complete the sale with them. Whoever possessed 20 Dinars over which a year passed, weighed them and found that they were less a number of carats he would not pay the Zakat as they were less than the Nisab of Zakat. Whoever possessed 200 Dirhams, weighed them and found them one carat less than the Nisab of silver he would not give Zakat because they were less than the Nisab.
Wannan ya bayyana cewa zinare da azurfa, a asalinsu, ana ɗaukar su a matsayin kuɗi, kuma ana ƙididdige darajarsu ba tare da la'akari da ko an yi su tsabar kuɗi ba ko a'a. Wannan saboda an karɓe su tun asali a matsayin kuɗin da ake auna kaya, aiki da hidima da shi. Manzon Allah ﷺ ya amince da wannan al'ada da wannan la'akari. Su ne suka ci gaba da zama kuɗin da ake amfani da su a duk lokacin rayuwar Manzon Allah ﷺ, da na Khulafa'u masu shiryarwa bayansa, da zamanin Ummayyawa da Abbasiyawa. Musulmai ba su taɓa sanin wani kuɗi ba banda su a duk wannan lokaci. Karɓar da Manzon Allah ﷺ ya yi na kuɗi da farashi amincewa ce da wani abu da yake wanzuwa, kuma bai umarci a karɓi wani abu banda su a matsayin kuɗi ba.
This clarifies that gold and silver, in their essence, are considered currency and priced without considering whether they were coined or not. This is because they were traditionally accepted as currency with which goods, labour and services were measured. The Messenger of Allah (saw) consented to this tradition and this consideration. They remained the utilised currency throughout the life of the Messenger of Allah (saw) , the righteous Khulafa’a after him and the times of the Ummayyads and Abbasids. The Muslims never knew of any other currency throughout this period. The Messenger (saw) ’s acceptance the currency and prices was consent to an existing reality and he did not order adopting other than them, as currency.
Idan aka duba dokokin Shari'ah da suka shafi zinariya da azurfa, za a ga cewa haramcin tara dukiya (al-kanz) yana da alaka da su kadai, ba da sauran nau'o'in dukiya ba. Amma sauran nau'o'in dukiya, yana yiwuwa su zama abin hodar iblis (ihtikar) amma ba tara su ba. Kayan abinci ba sa dadewa na tsawon lokaci, kuma ba za a iya tara dabbobi, shanu da tsuntsaye ba saboda suna karuwa a kullum. Tun da tara dukiya ba ta bayyana sai a cikin kudade, dokokin da suka haramta tara dukiya sun zo ne da alaka da zinariya da azurfa, domin babu wani kudi a tsakanin Musulmai banda su.
Examining the Shari’ah rules related to gold and silver, shows that the prohibition of hoarding is linked only to them and not to other types of properties. As for other types of properties, it is possible that they become subject to monopoly but not hoarding. Foodstuffs do not remain viable for long periods, and hoarding is not possible with animals, livestock and birds as they constantly increase. Since hoarding does not appear except in currencies, the rules prohibiting hoarding came related to gold and silver as there was no currency among Muslims apart from them.
Duk da cewa Mai Shari'a (Ash-Shar'i) ya danganta dokoki na dindindin da zinariya da azurfa, kamar dokokin diyya da Zakka, bai takaita su ga zinariya da azurfa kawai ba, amma ya danganta diyya da Zakka da sauran nau'o'in dukiya (Amwal). Shari'a ta danganta diyya da raƙuma, shanu, tumaki/awaki da tufafi. Ta wajabta Zakka a cikin dabbobi na raƙuma, shanu da tumaki/awaki, amfanin gona da 'ya'yan itatuwa, da kayayyakin kasuwanci, kamar yadda ta wajabta ta a cikin zinariya da azurfa.
However, despite the Legislator (Ash-Shar’i) relating permanent rules with gold and silver such as the rules of blood-money and Zakat, He did not restrict them only to gold and silver but linked blood-money and Zakat with other types of properties (Amwal). Shar’a linked blood-money with camels, cattle, sheep/goats and clothes. It obliged Zakat in livestock of camels, cattle and sheep/goats, crops and fruits, and trading merchandise just like it obliged it in gold and silver.
Saboda haka, waɗannan dokokin da suke da alaƙa da zinariya da azurfa ba a takaita su gare su kaɗai ba, face suna da alaƙa da sauran nau'ikan dukiya. Sai dai ba a mayar da hankali ga kuɗi banda su ba, saboda babu wani nau'in kuɗi banda su a lokacin. Dangane da dokokin riba (Riba) da musayar kuɗi masu alaƙa da su, riba tana da alaƙa da su da sauran nau'ikan dukiyar riba waɗanda hadisai suka ƙayyade. Amma musayar kuɗi, tana iya kasancewa ne kawai a cikin kuɗi da kuɗin da ake amfani da su.
Thus these rules that are linked to gold and silver are not restricted to them but are linked with other types of properties. However it did not turn attention to currency other than them because there was no other type of currency. As for the rules of interest (Riba) and currency exchange related to them, interest is related to them and other types of usurious wealth that are determined by the Ahadith. As for currency exchange, it can only be in currency and utilised money.
Daga wannan bita na hakikanin kudin da aka yi amfani da shi a zamanin Manzon Allah ﷺ da kuma tsarin zinariya da azurfa, ana iya fahimtar cewa kudin Daular Khilafah ya kamata ya zama, a asali, zinariya da azurfa, domin auna farashin kayayyaki da albashin aiki. Sai dai an halatta a yi amfani da sauran karafa tare da zinariya da azurfa, idan ana yin kananan guntayen zinariya da azurfa a matsayin tsabar kudi.
From this review of the reality of currency that was used at the time of the Messenger (saw) and of the gold and silver system, it can be deduced that the currency of the Khilafah State should principally be gold and silver for both measuring the prices of goods and the wages of labour. However it is allowed to use other metals, together with gold and silver, when the small pieces of gold and silver are coined.