Uzito wa Dinari haukutofautiana wala katika zama za Jahiliyyah wala katika Uislamu; ina uzito uliowekwa. Dinari za Kibyzantine zilitumika katika zama za Jahiliyyah, zama za Mtume wa Allah ﷺ, na za Makhalifa waliofuatia baada yake. Kisha Abdul Malik alitengeneza Dinari za Kiislamu zenye uzito uleule. Dinari ya Kibyzantine ilikuwa na uzito wa Mithqal, ambapo Mithqal ilikuwa Dawaniq 8, zenye uzito wa karati 20 au chini kidogo ya karati 22, na uzito wote huu ni sawa kwa sababu kuna tofauti katika uzito wa aina mbili za karati. Mithqal inapimwa kuwa punje 72 za mbegu ya shayiri ya wastani ambazo ncha zake mbili ndogo zimekatwa, na pia inakadiriwa kuwa punje 6,000 za haradali pori ya ukubwa wa wastani.
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.
Mtume wa Allah ﷺ alikubali uzito huu wa Dinari na akaufungamanisha na kanuni za Zakat, diya (fidia ya damu) na ukataji wa mkono kwa wizi. Hivyo ukawa uzito wa kisheria (Shari'ah) kwa Dinari, na ni uzito uleule ambao Abdul Malik aliutegemea alipopiga sarafu ya Dinari ya Kiislamu na kuifanya kuwa 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.
Kuhusu dirham, zilikuwa na uzito tofauti kwa sababu Waajemi walikuwa na aina tatu za dirham: kubwa ambayo uzito wake ulikuwa ni uzito wa mithqal, yaani karati 20; ndogo ambayo uzito wake ni nusu ya mithqal, yaani karati 10; na ya kati ambayo kumi kati yake zilikuwa na uzito wa mithqal 6, yaani karati 12. Al-Balathari alisimulia kutoka kwa Al-Hassan bin Salih aliyesema: "Dirham zilizotengenezwa na wasiokuwa Waarabu zilikuwa na uzito tofauti, nzito na nyepesi. Walitengeneza kutoka humo mithqal moja ambayo ni karati 20, nyingine ya karati 12, na nyingine ya karati 10 ambayo ni mithqal ya wastani."
Alisimulia pia kutoka kwa mwingine asiyekuwa Al-Hassan bin Salih aliyesema: "Dirham za wasiokuwa Waarabu zilikuwa hivi: kumi kati yake zina uzito wa mithqal 10, kumi kati yake zina uzito wa mithqal 6, na kumi kati yake zina uzito wa mithqal 5."
Walitumia neno dirham za mulish (Bughliyya) kwa dirham kubwa, au Sood Wafiya (nyeusi kamili) kwa kupima uzito msingi wa dirham, ambao ni uzito wa mithqal kwa dhahabu, yaani dawaniq 8, ambapo daniq moja ni karati mbili na nusu, hivyo kufikia karati 20. Uzito huu ulitengenezwa wakati wa Masasani, Makhalifa waongofu na Maumawi.
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.
Dirhamu ndogo, ambayo ni nusu ya Mithqal, iliitwa Dirhamu ya Tabari kwa kuwa ilinasibishwa na Tabaristan, mahali ilipotengenezwa. Uzito wake ulikuwa Dawaniq 4, sawa na karati 10. Dirhamu ya kati iliitwa Dirhamu ya Juwariqiyya, kwa kuwa ilinasibishwa na Jurqan, ardhi ambamo ilitengenezwa, na uzito wake ulikuwa Dawaniq 4.8, yaani karati 12.
Uislamu ulipokuja na kuwajibisha Zakat juu ya fedha, kwa namna ya kwamba Dirhamu 5 zinalipwa kwa kila Dirhamu 200, ulizichukulia Dirhamu kuwa zile ambazo kila kumi kati yake zina uzito wa Mithqal 7. Ziliitwa "uzito wa saba", na zilikuwa Dirhamu za kati kulinganisha na Dirhamu nyingine. Hii ni kwa sababu walikusanya karati za Dirhamu kubwa, ndogo na za wastani, wakazigawanya katika sehemu tatu, na kupata karati 14 au Dawaniq 6, ambazo ni sawa na nafaka 50 na 2/5 za mbegu ya shayiri ya wastani ambayo ncha zake mbili ndogo zimekatwa. Pia ni sawa na nafaka 4,200 za haradali. Hii ndiyo Dirhamu ya Shari'ah inayozingatiwa katika hukumu za Zakat na diya (fidia ya damu). Huu ndio uzito unaojulikana na ulizingatiwa wakati wa Mtume wa Allah ﷺ, na kiasi chake kilipimwa kwa Dawaniq na karati, pia wakati wa 'Umar, kwa kuzingatia Hadith ya Mtume wa Allah ﷺ: "Uzito ni uzito wa watu wa Makkah." Kwa hiyo kiasi na uwiano vilifungwa kwa kile ambacho Quraysh walikubaliana juu ya vipimo, na kilichokubaliwa na Mtume ﷺ. Uzito huu ndio Dirhamu ya Shari'ah, na hukumu za Shari'ah za Zakat na diya n.k. zilifungamanishwa nao.
Huu ndio uzito uleule wa Dirhamu ya Kiislamu iliyotengenezwa na Abdul Malik bin Marwan baada ya kuacha Dirhamu za Kiajemi. Al-Waqidi alinukuu kwamba Wahb bin Kaysan alisema: "Niliona Dinari na Dirhamu, kabla ya Abdul Malik bin Marwan kuzichora na kuzifutia, nazo zilikuwa uzito wa Dinari uliotengenezwa na Abdul Malik." Pia imepokewa kutoka kwa Abdul Malik bin As-Saib, kutoka kwa Abu Wada'a as-Sahmi, kwamba alimwonyesha uzito wa Mithqal, akisema: "Niliupima nikakuta ni uzito wa Mithqal ya Abdul Malik bin Marwan." Alisema: “Hii ilimilikiwa na Abu Wada’a bin Dhabira as-Sahmi katika zama za Jahiliyyah.” Al-Balathri alisimulia kutoka kwa Uthman bin Abdullah, aliyesema: “Baba yangu alisema: ‘Dinari za Abdul Malik bin Marwan zilifika Madinah ambako walikuwepo baadhi ya Maswahaba wa Mtume ﷺ na wengine miongoni mwa Tabi’in. Hakuna aliyezikataa.’” Muhammad ﷺ bin S’ad alisema: “Uzito wa Dirhamu hizi ni karati 14 kati ya karati 20 za Mithqal yetu, ambayo ilikuwa karati 20, na yenye uzito wa karati 15 kati ya 21 na karati tatu na saba.”
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.”.
Hivi ndivyo uzito wa dinari za dhahabu na dirhamu za fedha, pamoja na tofauti mahususi kati ya aina zao. Ili kurahisisha ujuzi wetu kuhusu uzito huu, ni lazima tujue kiasi chake mahususi katika vipimo vya leo.
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.
Ilifanywa iwezekane kujua uzito huu kwa usahihi baada ya ugunduzi wa kiakiolojia, na ugunduzi wa Dinari za Kibyzantine, Dirhamu za Chosroes, Dinari na Dirhamu za Kiislamu, hasa zile zilizotengenezwa zamani za Abdul Malik bin Marwan, na zilizotegemea uzito wa Dinari na Dirhamu za Shari'ah. Sarafu nyingi za zama za Kiislamu zimehifadhiwa katika makumbusho hadi leo. Wahifadhi wa sarafu hizo katika makumbusho, baada ya kukadiria na kutofautisha kati yao, waliziandika kwa njia sahihi uzito wao kamili. Waligundua kuwa uzito wa Dinari ya Shari'ah iliyotengenezwa na Abdul Malik bin Marwan ulikuwa gramu 4.25. Huu ni uzito uleule wa sulidus, ambayo ilikuwa sarafu ya dhahabu iliyotumika sana katika Byzantine. Ulikuwa ni uzito uleule wa drakma ya Kigiriki ambayo sulidus, Dinari ya Byzantine, ilitegemea. Dinari ya Byzantine ilikuwa ikizunguka wakati wa zama za Jahiliyyah na Uislamu.
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.
Kwa kuwa Dinari ilikuwa ni Mithqal moja, na Mithqal ndiyo msingi wa vipimo vya uzito, basi kwa kujua hili, inakuwa rahisi kujua uzito wa Dirham, Dawaniq, Qirat na Nafaka (Habba) kwa kuzilinganisha nayo.
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.
Kwa kuwa mithqal ni sawa na gramu 4.25 na pia ni sawa na dawaniq 8, basi uzito kwa gramu wa daniq moja ya dhahabu ni 4.25 ikigawanywa kwa 8 = gramu 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.
Kwa kuwa mithqal ni sawa na karati 20, uzito wa karati moja kwa gramu ni gramu 4.25 zikigawanywa kwa 20 = gramu 0.2125.
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.
Kwa kuwa mithqal ni sawa na nafaka 72 za shayiri, uzito wa nafaka moja ya shayiri ni gramu 4.25 zigawanywe kwa 72 = gramu 0.059 = nafaka 83.3 za haradali.
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.
Kwa kuwa Dirham ni sawa na sehemu saba ya kumi ya Mithqal, na kila Dirham 10 ni sawa na Mithqal 7, uzito wa Dirham kwa gramu ni gramu 4.25 x 7/10 = gramu 2.975.
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.
Au tunaweza kusema kila dirhamu 10 = mithqali 7, hivyo dirhamu 10 x 2.975 = gramu 29.75 kama uzito wa dirhamu 10.
Or we can say each 10 Dirhams=7 Mithqals, so 10 x 2.975=29.75 grams as the weight of 10 Dirhams.
Au tunaweza kusema kwamba kila mithqali 7 ni sawa na dirhamu 10, hivyo 7 x 4.25 = 29.75 gramu, kama uzito wa mithqali 7.
Or we can say each 7 Mithqals=10 Dirhams so 7 x 4.25=29.75 grams, as the weight of 7 Mithqals.
Kwa kuwa Dirham ni sawa na Dawaniq 6, uzito wa Daniq kwa gramu ni: 2.975 ikigawanywa kwa 6 = gramu 0.495 kama uzito wa Daniq wa fedha.
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.
Kwa kuwa wakia ambayo dirhamu zilipimwa nayo ni sawa na dirhamu 40, uzito wake kwa gramu ni: uzito wa dirhamu 2.975 gramu x dirhamu 40 uzito wa wakia = gramu 119 uzito wa wakia ya fedha.
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.
Hii ndiyo sarafu iliyotumika zama za Jahiliyyah na vipimo vyake vya uzito. Uislamu uliridhia sarafu hii kama ilivyokuwa, ukakubali matumizi yake, na kuwa kipimo cha bidhaa zote na kazi. Pia uliridhia uzito wa watu wa Makkah kuhusu sarafu.
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.
Licha ya haya yote, Uislamu haukulazimisha pesa kuwa chombo pekee cha kubadilishana pale ulipoweka kanuni za biashara, ununuzi na ajira. Badala yake uliwaachia watu wenyewe kubadilishana bidhaa, manufaa na kazi kwa kitu chochote ambacho wamekubaliana kwa pamoja, bila kulazimisha kitu maalum ambacho ubadilishanaji ungepaswa kutegemea. Uliruhusu mtu kununua upanga kwa tende, kondoo kwa ngano, nguo kwa Dinari, nyama kwa Dirhamu, kufanya kazi siku moja kwa Sa’a (kipimo cha ujazo) ya zabibu kavu, kujenga kabati kwa Dinari 5, au kujenga nyumba fulani kwa malipo ya kulima shamba fulani. Kwa njia hii, Uislamu uliwaacha watu wabadilishane wanachotaka na chochote walichokubaliana kwa pamoja, iwe ni bidhaa, kazi au sarafu.
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.
Ingawa Uislamu unaruhusu watu kubadilishana na chochote wanachotaka, umebainisha sarafu ambayo kwayo ubadilishanaji hufanyika kuwa dhahabu na fedha. Umeifanya kuwa sarafu ya kupimia, ambayo umeirejelea kwa ajili ya kupima bidhaa na kazi, na msingi wa miamala yote. Umeweka kwa ajili yao uzito maalumu ambao ni uzito wa watu wa Makkah: "Uzito ni uzito wa watu wa Makkah."
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.”.
Uislamu uliyaunganisha baadhi ya hukumu za Shari'ah na dhahabu na fedha katika hali yake kama dhahabu na fedha, na katika hali yake kama sarafu, pesa, bei za bidhaa na ujira wa kazi. Miongoni mwa hukumu hizi: 1. Kuharamisha kuzihifadhi (Kanz). Allah (SWT) amesema:
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:
“Wale wanaohifadhi dhahabu na fedha na wasizitoe katika njia ya Allah (SWT), basi wabashirie adhabu iumizayo.” [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]
Ilifanya kuwa ni haramu kuhifadhi dhahabu na fedha kwa kuwa ni dhahabu na fedha, kama sarafu na zana za kubadilishana, ambazo kwazo biashara na ajira hutimizwa.
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. Ilihusisha kanuni maalum, za kudumu na zisizobadilika na zote mbili.
2. It linked specific, constant and permanent rules with both of them.
a) Kuwawajibisha Zakat juu yao kwa kuvichukulia kama sarafu, bei za manunuzi na ujira wa kazi. Akaweka kwao Nisabu maalum kwa Dinari za dhahabu na Dirhamu za fedha: "Nusu Dinari kwa kila 20, na Dirhamu 5 kwa kila 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) Iliruhusu (dhahabu na fedha) vitumike kama malipo pale ilipolazimu diya ya damu, kwa kubainisha kiasi maalum cha dhahabu, ambacho ni Dinari 1,000, na fedha, ambayo ni Dirhamu 12,000. Imepokewa na Ibn Abbas kwamba mtu mmoja kutoka Bani ‘Adiyy aliuawa, hivyo Nabii ﷺ akaweka diya yake kuwa 12,000, yaani Dirhamu (imepokewa na waandishi wa vitabu vya Hadith). Imepokewa na Abu Bakr bin Muhammad ﷺ bin Amru bin Hazm, kutoka kwa baba yake, kutoka kwa babu yake, kwamba Mjumbe wa Allah ﷺ aliandika kitabu kwa watu wa Yemen kilichokuwa na ndani yake: “Diya ya nafsi ni ngamia 100 au Dinari 1,000 kwa wenye dhahabu.” Imepokewa na an-Nasa’i.
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) Shari'ah ilipoweka wajibu wa kukata mkono kwa kosa la wizi, ilibainisha kiasi ambacho mkono hukatwa kuwa ni robo dinari au
c) When it obliged cutting for stealing, it specified the amount for which a hand is cut as one-quarter Dinar or.
Dirhamu 3 za fedha. Hili likawa kipimo cha kila kitu kilichoibwa.
Kutoka kwa Aisha kutoka kwa Mtume ﷺ aliyesema: "Mkono wa mwizi haukatwi isipokuwa kwa robo ya Dinari au zaidi" (amesimulia wanachuoni watano).
Kutoka kwa Ibn 'Umar "kwamba Mjumbe wa Allah ﷺ alimkata mwizi kwa Majann (upanga) wa dirhamu 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. Shariah, ilipoweka kanuni za ubadilishaji wa sarafu (sarf) katika miamala ya fedha, iliziweka kwa dhahabu na fedha. Ubadilishaji wa sarafu ni kubadilisha sarafu kwa sarafu, na kufanya biashara ya fedha kwa fedha, iwe ni aina yake yenyewe kama dhahabu kwa dhahabu na fedha kwa fedha, au aina tofauti kama kununua dhahabu kwa fedha au fedha kwa dhahabu.
Kutoka kwa Abu Bakra, amesema: "Nabii ﷺ alikataza fedha kwa fedha au dhahabu kwa dhahabu isipokuwa kwa uwiano sawa. Aliturushia kununua fedha kwa dhahabu au dhahabu kwa fedha, kwa jinsi tutakavyotaka." (Imepokewa na Bukhari na Muslim).
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).
Uislamu uliunganisha kanuni hizi za Shari'ah na dhahabu na fedha katika maelezo yake kama fedha na sarafu za kubadilishana, na bei za mauzo. Hii ni idhini kutoka kwa Mtume wa Allah ﷺ ya kutumia dhahabu na fedha kama kipimo pekee cha sarafu ambacho bei za mauzo hupimwa na ujira wa kazi hupimwa.
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.
Hii inaonyesha kwamba sarafu katika Uislamu ni dhahabu na fedha, kwa sababu kanuni zote zinazohusiana na sarafu zinafungamana na dhahabu na fedha kama bei za bidhaa zote na kazi, na kama sarafu za kubadilishana, iwe zimetengenezwa kuwa sikka au ziko katika mfumo wa madini ghafi, yaani zisizo sikka.
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.
Je, hii inamaanisha kwamba si halali kwa Waislamu au Dola ya Kiislamu kuchukua kitu kingine chochote kama sarafu, au kufanya biashara kwa kitu kingine chochote?
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?
Kuhusu mambo mengine, hili limeruhusiwa bila mzozo wowote, kwa sababu biashara ya kununua na kuuza ilifanyika wakati wa Mtume wa Allah ﷺ kwa njia ya kubadilishana bidhaa, kama ilivyofanyika pia kwa sarafu za dhahabu na fedha. Mtume wa Allah ﷺ alikubali yote haya bila kuyazuia wala kuyakataa. Bali aliruhusu miamala ya namna hiyo. Muslim amepokea kutoka kwa Ubada bin as-Samit, kutoka kwa Mtume ﷺ, aliyesema: “Dhahabu kwa dhahabu, fedha kwa fedha, ngano kwa ngano, shayiri kwa shayiri, tende kwa tende, chumvi kwa chumvi, kwa aina ile ile (mithl) na kiasi sawa, na kwa mkono kwa mkono (papo hapo). Ikiwa aina hizi zitatofautiana, nunueni mpendavyo mradi ni mkono kwa mkono (papo hapo).” Na An-Nasa'i amepokea kutoka kwa Ubada aliyesema: “naye alituamuru tununue dhahabu kwa fedha, fedha kwa dhahabu, ngano kwa shayiri, shayiri kwa ngano, mkono kwa mkono, kwa jinsi tutakavyopenda.”
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.”.
Kuhusu suala la iwapo Waislamu au Dola ya Khilafah wanaruhusiwa kuchukua kitu kingine isipokuwa dhahabu na fedha kama sarafu, hili kwa lazima linahitaji mtu kuelewa hali halisi ya sarafu iliyokuwepo wakati wa Mtume ﷺ na kurejea kwenye hukumu za Shari'ah zinazohusiana na dhahabu na fedha.
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.
Kuhusu uhalisia wa sarafu iliyokuwepo katika siku za Mtume wa Allah (saw), hakukuwa na fedha yoyote wakati huo iliyotumika kama sarafu kupima bei za bidhaa na ujira wa kazi, isipokuwa dhahabu na fedha. Hakukuwa na sarafu nyingine wakati huo, iwe ya chuma au isiyo ya chuma. Hakukuwa na sarafu za shaba wala za risasi, kama ambavyo hakukuwa na sarafu za ngozi wala za karatasi. Dhahabu na fedha ndizo pesa pekee zilizokubalika na sarafu pekee zilizozunguka miongoni mwa Waislamu. Kununua na kuuza kulifanyika kwa uzito, si kwa vipande, kwa kuzichukulia kama madini hata zilipokuwa zimeshaundwa kuwa sarafu. Mfanyabiashara aliyeuza bidhaa zake kwa Dinari alizipima Dinari hizo ili kuhakikisha kuwa ni Mithqal kamili ambayo haijapungua kutokana na miamala ya kubadilishana fedha, na aliyeuza bidhaa zake kwa Dirhamu alizipima ili kuhakikisha kuwa zina uzito unaohitajika ili kukamilisha mauzo kwazo. Aliyemiliki Dinari 20 ambazo mwaka mmoja ulipita juu yake, akazipima na kukuta zimepungua idadi fulani ya karati, hangetoa Zaka kwa kuwa zilikuwa pungufu ya Nisabu ya Zaka. Aliyemiliki Dirhamu 200, akazipima na kukuta zimepungua karati moja kutoka Nisabu ya fedha, hangetoa Zaka kwa kuwa zilikuwa pungufu ya Nisabu.
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.
Hii inafafanua kwamba dhahabu na fedha, kwa asili yake, huchukuliwa kuwa sarafu na hupimwa thamani bila kuzingatia kama zimetengenezwa kuwa sarafu au la. Hii ni kwa sababu zilikubalika tangu zamani kama sarafu ambazo kwazo bidhaa, kazi na huduma zilipimwa. Mtume wa Allah ﷺ alikubali mapokeo haya na mtazamo huu. Zilibaki kuwa sarafu zilizotumika katika maisha yote ya Mtume wa Allah ﷺ, katika zama za Khalifa waongofu baada yake, na katika nyakati za Ummayyad na Abbasid. Waislamu hawakuwahi kujua sarafu nyingine yoyote katika kipindi hiki chote. Kukubali kwa Mtume ﷺ sarafu na bei hizi kulikuwa ni kukubali hali halisi iliyokuwepo, wala hakuamuru kupitisha nyingine yoyote kama sarafu.
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.
Kuchunguza hukumu za Shari'ah zinazohusu dhahabu na fedha kunaonyesha kwamba katazo la kuhodhi (kuweka akiba kwa kuzuia) limeunganishwa na hivyo viwili pekee, wala halihusiani na aina nyingine za mali. Kuhusu aina nyingine za mali, inawezekana zikawa chini ya kuzuiliwa sokoni (ukiritimba), lakini si kuhodhi. Vyakula haviwezi kudumu kwa muda mrefu, na kuhodhi hakuwezekani kwa wanyama, mifugo na ndege kwa sababu idadi yao huendelea kuongezeka. Kwa kuwa kuhodhi hakujitokezi isipokuwa katika sarafu, hukumu zinazokataza kuhodhi zilikuja zikihusiana na dhahabu na fedha, kwa kuwa hakukuwa na sarafu nyingine miongoni mwa Waislamu isipokuwa hizo mbili.
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.
Hata hivyo, ingawa Mwenye Kutunga Sheria (Ash-Shar’i) alihusisha kanuni za kudumu na dhahabu na fedha, kama kanuni za diya (fidia ya damu) na Zakat, Hakuzifungia tu kwenye dhahabu na fedha. Badala yake, aliunganisha diya na Zakat na aina nyingine za mali (Amwal). Shariah iliunganisha diya na ngamia, ng’ombe, kondoo/mbuzi na nguo. Ilifanya Zakat iwe wajibu katika mifugo ya ngamia, ng’ombe na kondoo/mbuzi, mazao ya mashamba na matunda, na bidhaa za biashara, kama ilivyofanya wajibu huo katika dhahabu na fedha.
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.
Kwa hiyo kanuni hizi zinazohusiana na dhahabu na fedha hazikomei kwao peke yake, bali zinahusiana pia na aina nyingine za mali. Hata hivyo, hazikuelekeza umakini kwenye sarafu nyingine isipokuwa hizo, kwa sababu hakukuwepo aina nyingine yoyote ya sarafu wakati huo. Kuhusu kanuni za riba (Riba) na ubadilishanaji wa sarafu zinazohusiana nazo, riba inahusiana nazo na pia aina nyingine za mali ya riba zilizoainishwa na Hadithi. Kwa upande wa ubadilishanaji wa sarafu, unaweza kufanyika tu katika sarafu na pesa zinazotumika kama fedha.
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.
Kutokana na mapitio haya ya hali halisi ya sarafu iliyotumika wakati wa Mtume ﷺ, na ya mfumo wa dhahabu na fedha, inaweza kuhitimishwa kwamba sarafu ya Dola ya Khilafah inapaswa hasa kuwa dhahabu na fedha, kwa ajili ya kupima bei za bidhaa na ujira wa kazi. Hata hivyo, inaruhusiwa kutumia metali nyingine, pamoja na dhahabu na fedha, pale vipande vidogo vya dhahabu na fedha vinapotengenezwa kuwa sarafu.
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.