Neno "an-naqd" hutumika katika lugha kumaanisha kutenganisha dirham na kuondoa bandia kutoka kwazo. Pia hutumika kumaanisha kutoa na kupokea dirham. Mfano wa maana ya pili ni Hadith ya Jabir kuhusu ngamia wake ambaye Mjumbe wa Allah ﷺ alimnunua kutoka kwake, na akasema: “Yeye (Naqada) alinilipa bei yake”, yaani alinipa kama an-naqd papo hapo. Pia hutumika kwa sarafu yenyewe.

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.

Sarafu hujulikana kama kitu kile ambacho watu walikubaliana kwa mazoea kukitumia kama bei za bidhaa na ujira wa kazi na huduma, iwe ni cha chuma au si cha chuma, kwa namna ambayo bidhaa zote, kazi na huduma hupimwa kwa kitu hicho.

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.

Kabla ya kujua sarafu, watu walikuwa wakifanya biashara na kubadilishana bidhaa na huduma kwa njia ya kubadilishana bidhaa kwa bidhaa (barter). Hata hivyo, kwa kuwa kubadilishana bidhaa na huduma kwa njia hii kulikuwa na matatizo mengi yaliyosababisha vikwazo katika miamala ya kibiashara, jamii zilifikiria kuchagua bidhaa kuu yenye thamani ya asili ambayo inaweza kubadilishwa kwa urahisi ili iwe kipimo cha kawaida (Miqyas) cha kupima bidhaa na huduma zote. Hivyo zilianzisha sarafu, ambazo zikawa kipimo pekee. Kwa kuwa dhahabu na fedha ni madini yenye thamani na yenye thamani ya asili kwa binadamu tangu zama za kale, zilichukuliwa kuwa sarafu, na Dinari na Dirhamu zikatengenezwa kutoka kwake. Hii ilitokana na ukweli kwamba zina sifa hasa ya uhaba wa jamaa, kama vile dhahabu inavyojulikana kwa kudumu kwa muda mrefu.

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.

Dola ya Kirumi na nchi zilizo chini yake zilichukua dhahabu kuwa msingi wa sarafu yao, hivyo zikatengeneza kutoka humo Dinari za Heraclius zenye umbo na uzito maalum. Dola ya Kifursi na nchi zilizo chini yake zilichukua fedha kuwa msingi wa sarafu yao, hivyo ikatengeneza Dirham zenye umbo na uzito maalum. Dinari za Kirumi zilikuwa za umbo moja na uzito mmoja tu, ilhali Dirham za Kifursi zilikuwa na maumbo na uzito mwingi.

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.

Waarabu wa kabla ya Uislamu, hasa Quraysh, walikuwa wakifanya biashara na nchi na mikoa jirani. Allah (SWT) anasema:

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

Kwa ajili ya kuwadhibiti Quraysh, ili misafara ya Quraysh iondoke salama wakati wa baridi na wakati wa kiangazi. [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]

Wangekuwa wakirejea kutoka Ash-Sham wakiwa wamebeba Dinari za dhahabu za Kaisari, na Dirham za fedha za Chosroes kutoka Iraq, na mara chache zaidi Dirham za Humayri kutoka Yemen. Walikuwa wakileta dhahabu ya Heraclius na fedha ya Sassanid hadi Hijaz. Hata hivyo, hawakushughulika na Dinari na Dirham hizi kwa kuzihesabu, bali kwa kuzipima uzito, wakizichukulia kama madini (Tibr), yaani dhahabu na fedha safi zisizo sarafu iliyotengenezwa. Walipuuza kuzichukulia kama sarafu kutokana na aina mbalimbali za Dirham na uzito wake tofauti, na uwezekano wa Dinari kupungua uzito kutokana na kubadilishwa mara kwa mara, ingawa wakati huo zilikuwa na uzito maalum. Walitegemea uzito ili kuzuia udanganyifu, na walikuwa na vipimo maalum vya uzito vilivyotumika kupimia, ambavyo ni ratili, wakia, Nush, mbegu (Nuwat), Mithqal, Dirham, Daniq, karati na nafaka (Hubbat). Mithqal, msingi wa uzito, ulikuwa na uzito unaojulikana. Uzito wake ulikuwa karati 22 pungufu nafaka moja, na Dirham zao kumi zilikuwa na uzito wa Mithqal saba.

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.

Wakati Uislamu ulipokuja, Mtume wa Allah ﷺ alikubali kushughulika na Dinari hizi na Dirhamu, na pia alikubali kuzichukulia kama sarafu, kama alivyokubali uzito ambao Maquraishi walitumia kupima Dinari hizi na Dirhamu. Tawus amesimulia kutoka kwa Ibn ‘Umar aliyesema: “Mtume wa Allah ﷺ alisema: ‘Uzito ni uzito wa watu wa Makka, na kipimo ni kipimo cha watu wa Madina.’” Al-Baladhri amesimulia kutoka kwa Abdullah bin Th’alaba bin Sa’eer aliyesema: “Dinari za Heraclian zilifika kwa watu wa Makka wakati wa Jahiliyya, kama zilivyofika Dirhamu za al-Furs al-Bughliyya (Waajemi), na walipofanya biashara nazo waliziona kuwa ni madini tu. Mithqal ilikuwa na uzito unaojulikana kwao, uzito wa karati 22 pungufu kidogo. Dirhamu kumi zilikuwa na uzito wa Mithqal saba, na ratili ilikuwa wakia 12, kila wakia ikiwa Dirhamu 40. Mtume wa Allah ﷺ alikubali hili, na vivyo hivyo Abu Bakr, ‘Umar, Uthman na Ali.”

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.”.

Waislamu waliendelea kutumia Dinari za Heraclius na Dirhamu za Chosroes katika umbo lao, sarafu zao na picha zake katika maisha yote ya Mtume wa Allah ﷺ, Ukhalifa wa Abu Bakr as-Siddiq na miaka ya mwanzo ya Ukhalifa wa ‘Umar. Katika mwaka wa 20 wa Hijra, ambao ulikuwa mwaka wa 8 wa Ukhalifa wa ‘Umar, ‘Umar alitengeneza Dirhamu mpya kwa mtindo wa Sasanian, akabakiza nyuso na maandishi ya Pahlavi, huku akiongeza baadhi ya maneno kwa herufi za Kiarabu za Kufi kama “Kwa jina la Allah (swt)” na “Kwa jina la Allah (swt), Mola wangu.” Waislamu waliendelea kutumia Dinari za mtindo wa Byzantine na Dirhamu za mtindo wa Sasanian pamoja na kuandika baadhi ya maneno ya Kiislamu kwa herufi za Kiarabu hadi wakati wa Abdul Malik bin Marwan. Katika mwaka wa 75, au labda mwaka wa 76, Abdul Malik alitengeneza Dirhamu kwa mtindo mahsusi wa Kiislamu zikibeba maandishi ya Kiislamu yaliyochongwa juu ya Dirhamu hizo kwa maandishi ya Kufi, baada ya kuacha mtindo wa Sasanian. Katika mwaka wa 77, alitengeneza Dinari kwa mtindo mahsusi wa Kiislamu na kuchora juu yake maandishi ya Kiislamu kwa maandishi ya Kiarabu ya Kufi, huku akiacha mtindo wa awali wa Byzantine. Baada ya Abdul Malik kutengeneza Dirhamu na Dinari kwa mtindo mahsusi wa Kiislamu, Waislamu walikuwa na sarafu yao tofauti katika mtindo wa kipekee wa Kiislamu, nao wakaacha sarafu za watu wengine.

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.

Uzito wa Dinari haukutofautiana wala katika zama za Jahiliyyah wala katika Uislamu; ina uzito uliowekwa. Dinari za Byzantine zilitumika katika zama za Jahiliyyah, zama za Mtume wa Allah ﷺ, na za Makhalifa baada yake. Kisha Abdul Malik alitengeneza Dinari za Kiislamu zenye uzito uleule. Dinari ya Byzantine ilikuwa na uzito wa Mithqal, ambapo Mithqal ilikuwa Dawaniq 8, zilizokuwa na uzito wa karati 20 au kiasi kidogo kisichofikia karati 22, na uzito wote huu ni sawa kwa kuwa kuna tofauti katika uzito wa aina mbili za karati. Mithqal hupimwa kuwa punje 72 za mbegu ya shayiri ya wastani ambayo ncha zake mbili ndogo zimekatwa, na pia hukadiriwa 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 akaunganisha nao kanuni za Zakat, diya (fidia ya damu) na kukatwa kwa mkono kwa mwizi. Hivyo ukawa uzito wa Shariah kwa Dinari, na ndio uzito uleule ambao Abdul Malik alauutegemea alipotengeneza 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 dirhamu, zilikuwa na uzito tofauti kwa sababu Waajemi walikuwa na aina tatu za dirhamu: kubwa ambayo uzito wake ulikuwa ni uzito wa mithqali, yaani karati 20; ndogo ambayo uzito wake ulikuwa nusu ya mithqali, yaani karati 10; na ya kati ambayo kumi kati yake zilikuwa na uzito wa mithqali 6, yaani karati 12. Al-Balathari alisimulia kutoka kwa Al-Hassan bin Salih aliyesema: "Dirhamu zilizotengenezwa na wasio Waarabu zilikuwa na uzito tofauti, nzito na nyepesi. Walitengeneza kutoka humo mithqali moja ambayo ni karati 20, nyingine ya karati 12, na nyingine ya karati 10 ambayo ni mithqali ya wastani." Alisimulia pia kutoka kwa mtu mwingine asiyekuwa Al-Hassan bin Salih aliyesema: "Dirhamu za wasio Waarabu zilikuwa hivi: kumi kati yake zina uzito wa mithqali 10, kumi kati yake zina uzito wa mithqali 6, na kumi kati yake zina uzito wa mithqali 5." Walitumia neno dirhamu za mulish (Bughliyya) kwa dirhamu kubwa, au sood wafiya (weusi kamili) kwa kupima uzito wa msingi wa dirhamu, ambao ni uzito wa mithqali ya dhahabu, yaani daniq 8, ambapo daniq moja ni karati mbili na nusu, hivyo inakuwa karati 20. Uzito huu ulitengenezwa wakati wa Masasani, Khulafaa Waongofu na Bani Umayya.