An-naqd ana amfani da kalmar a harshe don nufin raba Dirhami da kuma cire na jabu daga cikinsu. Ana kuma amfani da ita wajen bayarwa da karɓar Dirhami. Misalin ma'anar ta biyu shine Hadisin Jabir game da raƙuminsa wanda Manzon Allah ﷺ ya saya daga gare shi, sai ya ce: "Ya biya ni farashinsa" (Naqada), watau ya ba ni shi nan take a matsayin naqd. Ana kuma amfani da ita ga kuɗin kansa.

An-naqd is used in the language to mean the distinguishing of Dirhams and removing the counterfeit from them. It is also used for giving and taking Dirhams. An example for the latter meaning is the Hadith of Jabir regarding his camel which the Messenger of Allah (saw) purchased from him and he said: “He (Naqada) paid me its price” i.e. gave to me as Naqd immediately. It is also used for currency itself.

Kuɗaɗe ana sanin su da abin da mutane suka yi yarjejeniya a al'adance su yi amfani da shi a matsayin farashin kayayyaki da albashin aiki da hidimomi, ko an yi su da ƙarfe ko ba a yi ba, ta yadda ake auna dukkan kayayyaki, aiki da hidimomi da shi.

Currencies are known as that thing which people traditionally agreed to use as prices for goods and wages for labour and services, whether metallic or not, such that all goods, labour and services are measured with it.

Mutane sun kasance suna ciniki da musayar kaya da hidimomi ta hanyar cinikin musaya (barter) kafin su san kuɗaɗe. Duk da haka, saboda musayar kaya da hidimomi ta hanyar cinikin musaya tana cike da matsaloli da yawa wanda ke haifar da takurawa a harkokin ciniki, al'ummomi sun yi tunanin zaɓar wani kaya mai muhimmanci wanda yake da ƙima ta asali kuma ana iya musanya shi cikin sauƙi, domin ya zama ma'auni (Miqyas) da ake auna dukkan kaya da hidimomi da shi. Don haka suka ƙirƙiro kuɗaɗe, waɗanda suka zama ma'auni kaɗai. Saboda zinariya da azurfa ma'adanai ne masu daraja, masu ƙima ta asali ga ɗan adam tun zamanin da, sai aka ɗauke su a matsayin kuɗi, aka yi Dinare da Dirhami daga gare su. Wannan kuwa saboda suna da keɓantuwa ta musamman ta ƙarancin da ke tsakaninsu, kamar yadda zinariya ta bambanta da dorewa a kan lokaci.

People used to trade and exchange goods and services by barter before they knew currencies. However, because exchanging goods and services by barter is surrounded by many difficulties resulting in restrictions in trading transactions, societies thought of choosing a principal good with an intrinsic value that is easily exchanged to become a standard (Miqyas) to measure all goods and services. So they initiated currencies which became the sole measurement. As gold and silver are valuable minerals with intrinsic value from ancient times for human beings, they were taken as currency, and Dinars and Dirhams were coined from them. This was because they are especially characterised by relative scarcity just like gold is distinguished by durability over time.

Daular Roma da ƙasashen da ke ƙarƙashinta sun karɓi zinariya a matsayin tushen kuɗinsu, har suka yi daga gare ta Dinare na Heraclius, masu takamaiman siffa da nauyi. Daular Farisa da ƙasashen da ke ƙarƙashinta sun karɓi azurfa a matsayin tushen kuɗinsu, har suka yi Dirhami masu takamaiman siffa da nauyi. Dinaren Roma suna da siffa ɗaya kacal da nauyi ɗaya kacal, yayin da Dirhamin Farisa suna da siffofi da nauyi-nauyi iri-iri.

The Roman State and the countries subordinate to it adopted gold as the basis of their currency such that they coined from it Heraclian Dinars that has a specific shape and weight. The Persian State and countries subordinate to it adopted silver as the basis of its currency such that it coined Dirhams of a specific shape and weight. Roman Dinars were of only one shape and weight, whereas Persian Dirhams had numerous shapes and weights.

Larabawan Jahiliyya, musamman Quraish, suna yin ciniki da ƙasashe da yankunan da ke makwabtaka da su. Allah (SWT) ya ce:

Pre-Islamic Arabs, particularly the Quraysh, used to trade with neighbouring countries and regions. Allah (swt) says:

Don ƙarfafa Quraish, domin ayarin Quraish su tafi lafiya a lokacin hunturu da lokacin rani. [At-Takathur: 1-2]

“For the taming of Quraysh such that the (Quraysh) caravans set forth safe in winter and in summer” [At-Takathur: 1-2]

Suna dawowa daga Ash-Sham dauke da Dinare na zinariya na Kaisar, da Dirhami na azurfa na Kisra daga Iraki, sannan kadan kadan Dirhami na Humaiyu daga Yaman. Suna kawo zinariyar Hiraklius da azurfar Sasaniyawa zuwa Hijaz. Sai dai ba su yin mu'amala da waɗannan Dinare da Dirhami ta hanyar adadi ba, illa ta hanyar nauyi, suna ɗaukar su a matsayin dutse (Tibr), watau abu tsantsa na zinariya da azurfa ba kuɗin da aka buga ba. Sun yi watsi da ɗaukar su a matsayin kuɗin da aka buga saboda nau'o'in Dirhami daban-daban da nauyinsu daban-daban, da yiwuwar Dinare su ragu a nauyi saboda yawan musanyarsu, duk da cewa suna da nauyi ƙayyadadde a lokacin. Sun dogara ga nauyi don hana zamba, kuma suna da takamaiman ma'auni da ake amfani da su wajen awo, waɗanda sune: Ratal, Auns, Nush, Nuwat (iri), Mithƙal, Dirhami, Daniƙ, Ƙirat da Hubba (hatsi). Mithƙal, wanda shi ne tushen nauyi, yana da nauyi sananne. Nauyinsa shi ne ƙirat 22 ban da hatsi ɗaya, kuma Dirhami goma nasu sun yi nauyin Mithƙal bakwai.

They would return from Ash-Sham bearing golden Caesarean Dinars, and silver Chosroes Dirhams from Iraq, and, less often Humayri Dirhams from Yemen. They would bring Heraclian gold and Sassanid silver to the Hijaz. However, they did not deal with these Dinars and Dirhams by number but by weight considering them as ore (Tibr) i.e. (pure) material of gold and silver not coined money. They ignored taking them as coined currency due to the various types of Dirhams and their different weights, and the probability of Dinars being reduced (in weight) due to their frequent exchange even though they had a fixed weight at that time. They depended on weight to prevent fraud and they had specific weights used for weighing which were the pound, ounce, Nush, seed (Nuwat), Mithqal, Dirham, Daniq, carat and grain (Hubbat). The Mithqal the basis of weight-had a known weight. Its weight was 22 carats less one grain, and their ten Dirhams weighed seven Mithqal.

Lokacin da Musulunci ya zo, Manzon Allah ﷺ ya amince da mu'amala da waɗannan Dinari da Dirhami. Haka nan ya amince da ɗaukar su a matsayin kuɗi, kamar yadda ya amince da ma'aunin nauyi da Quraishawa suke auna waɗannan Dinari da Dirhami da shi. Ɗawus ya ruwaito daga Ibn 'Umar, wanda ya ce: "Manzon Allah ﷺ ya ce: 'Nauyi shi ne nauyin mutanen Makka, kuma awo shi ne awon mutanen Madina.'" Al-Baladhuri ya ruwaito daga Abdullahi bin Tha'laba bin Sa'eer, wanda ya ce: "Dinarai na Hiraclius sun zo wa mutanen Makka a zamanin Jahiliyya, haka nan Dirhami na al-Furs al-Bughliyya (Farisawa) suka zo, kuma sa'ad da suka yi ciniki da su, sun ɗauke su a matsayin ƙarfe kawai. Mithqal yana da nauyi sananne a gare su, nauyin carat 22 da wani ɓangare. Dirhami goma sun yi nauyin Mithqal bakwai, kuma fam ɗin yana da oza 12, kowace oza kuma tana da Dirhami 40. Manzon Allah ﷺ ya amince da haka, kamar yadda Abu Bakr, 'Umar, Usman da Ali suka amince."

When Islam came, the Messenger of Allah (saw) consented to dealing with these Dinars and Dirhams. He also consented to considering them as currency, as he consented to the weight with which the Quraysh weighed these Dinars and Dirhams. Tawus narrated from Ibn ‘Umar who said: “The Messenger of Allah (saw) said: “The weight is the weight of the people of Makka, and the measure is the measure of the people of Madinah.’” Al-Baladhri narrated from Abdullah bin Th’alaba bin Sa’eer who said: “Heraclian Dinars came to the people of Makkah in Jahiliyyah as came Dirhams of al-Furs al- Bughliyya (Persians), and when they traded with them they considered them only as ore. The Mithqal had a well-known weight for them, a weight of 22 carats less a fraction. Ten Dirhams weighed seven Mithqal and the pound was 12 ounces with each ounce being 40 Dirhams. The Messenger of Allah (saw) consented to this, as did Abu Bakr, ‘Umar, Uthman and Ali.”.

Musulmi sun ci gaba da amfani da Dinarai na Heraclius da Dirhami na Chosroes a siffarsu, kuɗinsu da zanensu a duk tsawon rayuwar Manzon Allah (saw), da Khilafar Abu Bakar as-Siddiq, da shekarun farko na Khilafar ‘Umar. A shekara ta 20 bayan Hijira, wato shekara ta 8 ta Khilafar ‘Umar, ‘Umar ya buga sabbin Dirhami irin na Sassaniyawa, inda ya riƙe fuskokin Pahlavi da rubutunsu, amma ya ƙara wasu kalmomi da haruffan Larabci na Kufi, kamar “Da sunan Allah (swt)” da “Da sunan Allah (swt), Ubangijina.” Musulmi sun ci gaba da amfani da Dinarai irin na Byzantium da Dirhami irin na Sassaniyawa tare da rubuta wasu kalmomin Musulunci da haruffan Larabci har zuwa zamanin Abdul Malik bin Marwan. A shekara ta 75, ko kuma wataƙila shekara ta 76, Abdul Malik ya buga Dirhami cikin salon Musulunci na musamman, masu ɗauke da rubutun Musulunci da aka zana a kansu cikin rubutun Kufi, bayan ya bar salon Sassaniyawa. A shekara ta 77, ya buga Dinarai cikin salon Musulunci na musamman, ya zana musu rubutun Musulunci da rubutun Larabci na Kufi, yana barin salon Byzantium da ya gabata. Bayan Abdul Malik ya buga Dirhami da Dinarai cikin salon Musulunci na musamman, Musulmi suka samu kuɗinsu na daban cikin salon Musulunci na musamman, suka kuma daina amfani da kuɗin wasu mutane.

The Muslims continued using Heraclian Dinars and Chosroes Dirhams in their shape, coinage and pictures throughout the life of the Messenger of Allah (saw) , the Khilafah of Abu Bakr as-Siddiq and the first years of ‘Umar’s Khilafah. In the 20th year of the Hijra, which was the 8th year of ‘Umar’s Khilafah, ‘Umar coined new Dirhams in the Sassanid style and retained the Pahlavi faces and writing while adding some words in Kufic Arabic letters such as “In the name of Allah (swt)” and “In the name of Allah (swt), my Lord.” Muslims continued using Dinars in Byzantine style and Dirhams in Sassanid style together with writing certain Islamic words in Arabic letters until the time of Abdul Malik bin Marwan. In the 75th year, or possibly in the 76th year, Abdul Malik coined Dirhams in specific Islamic style carrying Islamic texts engraved upon the Dirhams in Kufic script after abandoning the Sassanid style. In the 77th year, he coined Dinars in a specific Islamic style and engraved upon them Islamic texts with Kufic Arabic script while abandoning the previous Byzantine style. After Abdul Malik had coined Dirhams and Dinars in a specific Islamic style, Muslims had their distinct currency in a unique Islamic style and they abandoned other people’s currency.

Nauyin dinari bai bambanta ba a zamanin Jahiliyya ko a zamanin Musulunci; yana da nauyi ƙayyadadde. An yi amfani da dinarai na Byzantine a zamanin Jahiliyya, a zamanin Manzon Allah ﷺ, da kuma a zamanin Khulafa'u bayansa. Sa'an nan Abdul Malik ya buga dinarai na Musulunci masu nauyi iri ɗaya. Dinarin Byzantine yana auna mithqal, inda mithqal ɗin yake da dawaniq 8, waɗanda suke auna carat 20 ko ɗan ƙasa da carat 22, dukkan nauyin biyu iri ɗaya ne saboda akwai bambanci a nauyin nau'ikan carat guda biyu. Ana auna mithqal a matsayin hatsin sha'ir matsakaici guda 72 waɗanda aka yanke ƙarshen gefensu biyu ƙanana, kuma ana kimanta shi a matsayin hatsin mustard na daji matsakaici guda 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 hannun ɓarawo. 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 mai 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.

Quanto ga dirhami, sun bambanta a nauyi saboda Farisawa suna da nau'i uku na dirhami: babba wadda nauyinta shine nauyin mithqal, wato carat 20, ƙarama wadda nauyinta rabin mithqal ne, wato carat 10, da kuma matsakaiciya wadda goma daga cikinta suna auna mithqal 6, wato carat 12. Al-Balathari ya ruwaito daga Al-Hassan bin Salih wanda ya ce: "Dirhamai da waɗanda ba Larabawa ba suka yi suna da nauyi daban-daban, duka masu nauyi da masu sauƙi. Suna yin mithqal daga cikinsa wanda shine carat 20, wani kuma carat 12, da wani kuma carat 10 wanda shine mithqal na tsakiya." Ya kuma ruwaito daga wanda ba Al-Hassan bin Salih ba wanda ya ce: "Dirhamai na waɗanda ba Larabawa ba sun kasance haka: goma daga cikinsu suna auna mithqal 10, goma daga cikinsu suna auna mithqal 6, kuma goma daga cikinsu suna auna mithqal 5." Sun yi amfani da kalmar dirhami mulish (Bughliyya) ga manyan dirhami, ko kuma sood wafiya (cikakkiyar baƙa) wajen auna ainihin nauyin dirhami, wanda shine nauyin mithqal a zinariya, wato dawaniq 8, inda daniq ɗaya carat biyu da rabi ne, don haka ya zama carat 20. An yi wannan nauyi a zamanin Sasaniyawa, Khulafa'u Ar-Rashidun da Umayyawa.