24 Kuɗaɗe (An-Nuqood) - Tsarin Tattalin Arziki na Musulunci | Quran Course

24 Kuɗaɗe (An-Nuqood) - Tsarin Tattalin Arziki na Musulunci | Quran Course

Lokacin da Musulunci ya tsara dokokin ciniki da ɗaukar aiki, bai ƙayyade wani takamaiman abu da dole ne a yi musayar kaya, ayyuka da amfani da shi ba. Musulunci ya ba mutum zaɓi ya gudanar da cinikayya da duk abin da ya zaɓa, muddin an samu yarda juna a cikin musayar. Saboda haka, halal ne namiji ya auri mace ta hanyar koya mata Alƙur'ani, kamar yadda halal ne mutum ya sayi kaya ta hanyar yin aiki wa mai kayan na kwana ɗaya, ko ya yi wa wani aiki na kwana ɗaya don samun wani adadin dabino, da sauransu. Don haka musayar na iya gudana da duk abin da mutane suka so. Sai dai idan ana musayar kaya da wani takamaiman kuɗi, Musulunci ya shiryar da mu zuwa ga kuɗin da za a yi musayar da shi. Ya takaita Musulmi ga wani nau'in kuɗi na musamman, wato zinariya da azurfa. Musulunci bai bar wa al'umma su ƙayyade ma'aunin amfanin kaya ko ayyuka da kansu ba, ta hanyar kuɗaɗe masu ƙayyadaddun ko masu canzawa, waɗanda al'umma za ta iya tafiyar da su yadda take so. Maimakon haka, Musulunci ya ƙayyade waɗannan kuɗaɗe da al'umma ke bayyana darajojinsu, watau farashin kaya da ayyuka, da su.

When Islam decreed the rules of trading and hiring, it did not determine any specific item with which the exchange of goods, services and benefits had to be compulsorily conducted. Islam has rather given the human being the choice to conduct the transactions of exchange with whatever medium He chooses, as long as mutual consent prevailed in the exchange. It is, therefore permitted for a man to marry a woman by teaching her the Qur’an, just as it is permitted for a person to buy a commodity by working for its owner for a day, or to work for someone for a day in exchange for a certain amount of dates etc. The exchange could therefore be conducted with whatever people wished. However, when it comes to exchanging a commodity with a specific monetary unit, Islam has guided us to the monetary unit by which the exchange is to take place. It has restricted the Muslims to a specific type of money, which is gold and silver. Islam has not left it to society to express its own estimation of the measure of benefit drawn out of goods or services, by either fixed or variable monetary units, which society could manage as it wished. Islam has rather specified these monetary units by which society expresses the values i.e. the prices of goods and services.

2. Musulunci ya haɗa zinariya da azurfa da wasu ƙayyadaddun dokoki. Saboda haka, lokacin da ya shar'anta diyya, watau kuɗin jini, ya ƙayyade adadin zinariya da za a biya. Haka kuma, lokacin da ya shar'anta hukuncin yanke hannun ɓarawo, ya ƙayyade mafi ƙarancin darajar zinariyar da ake sata wadda ke sa a yanke hannu. A cikin wasiƙarsa zuwa ga mutanen Yaman, Manzon Allah ﷺ ya ce, kamar yadda An-Nasa'i ya ruwaito daga Amru Ibn Hazm: "Diyyar rai ɗaya za ta zama raƙuma ɗari... kuma ga masu harkar zinariya za ta zama dinari dubu." Haka kuma Bukhari ya ruwaito daga Aisha (ra) cewa Manzon Allah ﷺ ya ce: "Ana yanke hannu saboda sata na kwata dinari zuwa sama." Saboda haka, wannan ƙayyade wasu dokoki da dinari, dirham da mithqal, yana sa dinari, mai nauyinsa na zinariya, da dirham, mai nauyinsa na azurfa, su zama ma'aunin kuɗi da ake auna darajar kayayyaki da ayyuka da shi. Wannan ma'aunin kuɗi shi ne kuɗin da ke zama tushen takardar kuɗi. Don haka, kasancewar Musulunci ya haɗa dokokin Shari'a da zinariya da azurfa ta hanyar nassi, a lokacin da waɗannan dokoki suka shafi kuɗi, hakan yana zama shaida cewa kuɗi an takaita shi ga zinariya da azurfa kawai.

2. Islam has linked gold and silver to a set of fixed rules. Hence, when it imposed the Diyyah i.e. blood money, it specified a fixed amount of gold. Also, when it decreed the penalty of cutting the hand of the thief, it specified the minimum value of gold that is stolen which would entail the cutting of the hand. In his letter to the people of the Yemen, the Messenger of Allah (pbuh) was reported by An-Nisai on the authority of Amru Ibn Hazm to have said: “The blood money for one soul would be 100 camels...and for those who deal in gold it would be 1000 dinars.” Bukhari also reported on the authority of Aisha (ra) that the Messenger of Allah (pbuh) also said: “The hand is cut for the theft of one-quarter dinar and upward.” Therefore, this fixing of certain rules by the Dinar, the dirham and the Mithqal, would make the Dinar with its weight in gold, and the dirham with its weight in silver, a monetary unit by which the values of goods and services are measured. This monetary unit would be the money, which is the basis of the currency. Therefore, the fact that Islam has linked the Shari’ah rules to gold and silver by text, when these rules are related to money, serves as evidence that the currency is solely restricted to gold and silver.

3. Manzon Allah (ﷺ) ya tabbatar da cewa zinariya da azurfa su zama kudi, ya kuma sanya su kadai ma'aunin kudi don kimanta kayayyaki da ayyuka, ya kuma tabbatar da cewa dukkan mu'amaloli a yi su da su a matsayin tushensu. Haka kuma Manzon Allah (ﷺ) ya kafa rukunan wannan kudi, wadanda su ne: auns, Dirhami, Daniq (daidai da 1/6 na Dirhami), Karat, Mithqal da Dinari. Wadannan rukuni sun shahara sosai, kuma sun yadu a zamanin Manzon Allah (ﷺ), kowa ya yi amfani da su sosai. An kuma tabbatar da cewa Manzon Allah (ﷺ) ya amince da su. Dukkan cinikayya da auren aure ana yin su ne da zinariya da azurfa, a matsayinsu na kudi, kuma an tabbatar da haka a cikin Hadisai Sahihai. Manzon Allah (ﷺ) ya tsara nauyin zinariya da azurfa da wani takamaiman nauyi, wanda shi ne nauyin mutanen Makka. Abu Dawud da An-Nasa'i sun ruwaito daga Ibn Umar cewa Manzon Allah (ﷺ) ya ce: "Nauyin ya zama na mutanen Makka." Idan muka duba ma'aunan kudi a Musulunci, za mu iya kammalawa da cewa auns na shari'a yana daidai da Dirhami 40, Dirhami yana da Daniq 6, Dinari yana daidai da Karat 24, kuma kowane Dirhami 10 yana daidai da Mithqal 7. An kafa ma'aunan Madina bisa wannan tsari.

3. The Messenger of Allah (pbuh) has determined that gold and silver be used as money, and exclusively made them the monetary measure to evaluate goods and services, and ensured that all transactions be conducted with them as their basis. He (pbuh) also established the units of this money, which are the ounce, Dirham, Daniq (equal to 1/6 Dirham), Carat, Mithqal and Dinar. These units were well known and widespread during the lifetime of the Messenger of Allah (pbuh) and they were widely used by all people. It has also been established that the Messenger of Allah (pbuh) approved of them. All trade and marriage transactions were conducted in gold and silver, in their quality as money, and this has been established in the Sahih Ahadith. The Messenger of Allah (pbuh) has determined the weight of gold and silver with a specific weight, which was the weight of the people of Makkah. Abu Dawud and An-Nisai reported on the authority of Ibn Umar that the Messenger of Allah (pbuh) said: “The weight should be that of the people of Makkah.” When reviewing the monetary weights in Islam, we would conclude that the legal ounce would equal 40 Dirhams, the dirham would be 6 Daniqs, the Dinar would equal 24 Carats and every 10 Dirhams would equal 7 Mithqals. The weights of Madinah were established according to this order.

5. Ƙa'idojin musayar kuɗi da aka lissafa a cikin ma'amalolin kuɗi kawai, sun zo ne da zinari da azurfa kawai. Haka kuma, duk ma'amalolin kuɗi da aka ambata a Musulunci an ruwaito cewa an gudanar da su ne da zinari da azurfa. Musayar kuɗi ita ce cinikin wani kuɗi da wani kuɗin. Zai kasance ko dai cinikin kuɗi ɗaya da irin nasa, ko kuma cinikin kuɗi ɗaya da wani nau'in daban. Wato, musayar kuɗi zai zama canjin wani kuɗi da wani kuɗin. Gaskiyar cewa Shari'a ta ƙayyade musayar, wadda ma'amala ce ta kuɗi tsantsa, wadda ba ta da alaƙa da komai face kuɗi, ta hanyar zinari da azurfa, tabbaci ne bayyananne cewa kuɗi ya kamata ya zama zinari da azurfa kuma ba komai ba. At-Tirmidhi ya ruwaito cewa Manzon Allah ﷺ ya ce: "Ku sayar da zinari da azurfa yadda kuke so, amma hannu da hannu (ba tare da jinkiri ba)." Bukhari ya kuma ruwaito cewa Manzon Allah ﷺ ya ce: "Zinari da azurfa riba ce, sai dai idan hannu da hannu ne (ba tare da jinkiri ba)." Saboda haka, kuɗi yana cikin al'amuran da Musulunci ya shimfiɗa wa dokoki, kuma ba al'amari ba ne da ke ƙarƙashin ra'ayi da shawara, ko kuma ƙarƙashin buƙatun rayuwar tattalin arziki da kuɗi. Halayyar kuɗi a matsayin takamaiman nau'i da raka'a na kuɗi, an ƙaddara ta ne ta hanyar hukuncin Shari'a. Idan mutum ya yi tunani a kan maki biyar da aka ambata a sama, zai ga cewa dokokin Shari'a da yawa suna da alaƙa da kuɗi a Musulunci. Saboda haka, haramcin tara shi, wajabcin zakka a kansa, shimfiɗa hukuncin musayarsa, amincewar Manzon Allah ﷺ na mu'amala da shi, da haɗa diyya (kuɗin jini) da yanke hannu saboda sata da shi, sun sa ra'ayi a irin wannan al'amari ya zama ƙarƙashin nassin Shari'a kawai. Gaskiyar cewa Shari'a ta bayyana ta hanyar dokoki waɗanda ke da alaƙa ta musamman da kuɗi a zinari da azurfa, ko kuma suna da alaƙa da shi, tabbaci ne bayyananne cewa kuɗi ya kamata ya zama zinari da azurfa, ko kuma ya dogara ne akan zinari da azurfa. Saboda haka, dole ne a bi nau'in kuɗin da dokokin Shari'a suka ƙayyade. Don haka, kuɗi a Musulunci ya kamata ya zama zinariya da azurfa.

5. The rules of exchange listed under the monetary transactions only, have come in gold and silver alone. Also, all the financial transactions mentioned in Islam were reported to have been conducted in gold and silver. Exchange is the trading of one currency for another. It would be either trading of one currency with the same type, or trading of one currency for another type. In other words, exchange would be the swapping of one currency for another. The fact that Shar’a has determined the exchange, which is purely a financial transaction, linked to nothing else but money by gold and silver serves as a clear evidence that money should be in gold and silver and nothing else. At-Tirmidhi reported that the Messenger of Allah (pbuh) said: “Trade gold for silver as you wish, but hand to hand (without delay).” Bukhari also reported that the Messenger of Allah (pbuh) said: “Gold for silver would be Riba, unless it was hand to hand (without delay).” Therefore, money is considered one of the issues which Islam has laid down rules for and is not an issue subject to opinion and consultation, nor subject to the requirements of economic and financial life. The attribute of money as a specific type and unit of currency, is rather determined by a Shari’ah rule. If one were to ponder over the above mentioned five points, one would find a host of Shariah rules has been related and linked to the money in Islam. Therefore, the prohibition of its hoarding, the obligation of Zakat on it, the decreeing of the rule of exchange for it, the approval of the Messenger of Allah (pbuh) of dealing with it, the linking of the Diyyah (blood money) and the cutting of the hand in theft to it makes the opinion in such a matter subject to the Shari’ah text only. The fact that Shar’a has expressed through rules which are related exclusively to money in gold and silver, or are linked to it, serves as a clear evidence that the currency should be gold and silver, or based on gold and silver. Therefore, the type of currency determined by the Shari’ah rules must be adhered to. Thus, money in Islam should be gold and silver.

Wannan hali ya ci gaba a tsawon rayuwar Manzon Allah (ﷺ), da na Khulafai Al-Rashidai huɗu, da farkon zamanin Banu Umayyah, har zuwa lokacin da Abdulmalik Ibn Marwan ya zo, wanda ya ga ya dace ya mayar da dukkan zinare da azurfar da ake amfani da su a lokacin, waɗanda aka yi kuɗi da su da waɗanda ba a yi ba, zuwa kuɗin Musulunci mai rubutun Musulunci, ya kuma ba shi ma'auni ɗaya wanda ba ya canzawa, ta haka ya kawar da buƙatar komawa ga nauyinsu. Don haka ya tattara manyan kuɗi da ƙananan kuɗi, ya buga su bisa nauyin Makka. Abdulmalik ya buga Dirhami da azurfa, Dinare kuma da zinare, a shekara ta 75 bayan hijira, kuma tun daga wannan lokaci Dirhami da Dinare na Musulunci suka ci gaba da yawo, wato kuɗin Daular Musulunci ya zama sananne, yana da wannan siffa ta rashin canzawa. Saboda haka, tushen ma'aunin kuɗi a Musulunci shi ne zinare da azurfa. Amma girma, da siffa, da tsari, da rubutu, duk wannan ɓangare ne na salo. Don haka kalmomin zinare da azurfa, idan aka ambace su a cikin ma'anoni da kimantawar Shari'a, suna nufin abubuwa biyu: kuɗin da ake amfani da shi, ko na tagulla ne ko takarda, muddin yana da daidai da zinare da azurfa, da kuma ƙarfe biyu na zinare da azurfa. Duk kuɗin da aka yi da zinare ko azurfa, ana ɗaukarsa haka; haka kuma duk takarda ko tagulla ko makamantansu da za a iya musanya su zuwa zinare ko azurfa, shi ma ana ɗaukarsa.

This State of affairs continued throughout the lifetime of the Messenger of Allah (pbuh), that of the four Khulafaa Al-Rashideen, and the beginning of the era of Bani Umayyah, until the arrival of Abdulmalik Ibn Marwan, who deemed it appropriate to transform all the gold and silver that was in use at the time, minted and non minted alike, into an Islamic coinage and inscription, and gave it a standard and invariable weight, thus doing away with the need to make reference to their weight. So, He collected the largest and the smallest of coins and minted them according to the weight of Makkah. Abdulmalik minted the Dirhams in silver and the Dinars in gold in the year 75 AH, and ever since that time, Islamic minted Dirhams and Dinars were in circulation i.e. the currency of the Islamic State became distinguished, having the same invariable feature. Therefore, the basis of the monetary standard in Islam was gold and silver. As for size, coinage, form and inscription, these are all part of the style. Therefore, the words of gold and silver, when mentioned in the Shari’ah terminology and evaluation, would apply to two matters: The money which is in circulation, whether it is copper or paper money as long as it has an equivalent (from gold and silver), and the two metals of gold and silver. Any money that is from gold or silver, would thus be considered, and any paper or copper money or the like, which could be transferred into gold or silver would also be considered.