An-naqd tilda dirhamlarni ajratish va ulardan soxta pullarni olib tashlash ma’nosida ishlatiladi. Shuningdek, dirhamlarni berish va olish ma’nosida ham qo‘llaniladi. Bunga misol qilib Jobir hadisini keltirish mumkin: u o‘zining tuyasi haqida shunday deydi. Rasulullah ﷺ uni undan sotib olganlar va u shunday dedi: “U (naqada) menga uning narxini to‘ladi”, ya’ni uni darhol naqd pul sifatida berdi. Bu so‘z pulning o‘zi uchun ham ishlatiladi.

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.

Pullar — inson tabiatan kelishib, mollar narxi, mehnat haqi hamda xizmatlar to'lovi sifatida odatda qo'llashga kelishib olgan narsa bo'lib, u metalldan bo'lsin yoki bo'lmasin, barcha mol, mehnat va xizmatlar aynan shu bilan o'lchanadi.

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.

Odamlar valyutalar paydo bo'lishidan oldin mollarni va xizmatlarni ayirboshlash yo'li bilan, ya'ni barter orqali savdo qilar edilar. Ammo mollarni va xizmatlarni barter yo'li bilan almashtirish ko'plab qiyinchiliklar bilan o'ralgan bo'lib, bu savdo bitimlarida cheklovlarga olib kelardi. Shu sababli jamiyatlar barcha mollar va xizmatlarni o'lchash uchun standart (Miqyos) bo'la oladigan, o'zida ichki qiymatga ega va osongina almashtiriladigan asosiy mollarni tanlashni o'ylab topdilar. Shunday qilib ular yagona o'lchov bo'lib qoladigan valyutalarni joriy etdilar. Oltin va kumush qadim zamonlardan beri inson uchun ichki qiymatga ega qimmatbaho ma'danlar bo'lgani uchun ular valyuta sifatida qabul qilindi va ulardan dinorlar hamda dirhamlar zarb qilindi. Buning sababi shundaki, ular, xuddi oltin vaqt o'tishi bilan chidamliligi bilan ajralib turgani kabi, nisbiy kamyobligi bilan alohida ajralib turadi.

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.

Rim davlati va unga tobe mamlakatlar pul birligi asosi sifatida oltinni qabul qildilar, shu sababli undan aniq shakl va vaznga ega Heraklian dinorlarini zarb qildilar. Fors davlati va unga tobe mamlakatlar pul birligi asosi sifatida kumushni qabul qildilar, shu sababli undan aniq shakl va vaznga ega dirhamlarni zarb qildilar. Rim dinorlari faqat bitta shakl va vaznda bo'lgan, Fors dirhamlari esa ko'plab shakl va vaznlarga ega edi.

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.

Johiliyat davridagi arablar, xususan Quraysh, qo'shni mamlakatlar va hududlar bilan savdo qilar edi. Alloh (SWT) shunday deydi:

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

Qurayshning (birlashtirilishi) uchun, ya'ni Quraysh karvonlari qishda ham, yozda ham xavfsiz yo'lga chiqishi uchun. [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]

Ular Shom (Suriya) tomonidan Qaysar dinorlari — oltin tangalar, Iroqdan Kisro dirhamlari — kumush tangalar va kamroq hollarda Yamandan Humayriy dirhamlarini olib qaytishardi. Hijozga Heraklius oltinini va Sosoniy kumushini olib kelishardi. Biroq ular bu dinor va dirhamlar bilan ularning soni bo‘yicha emas, balki vazni bo‘yicha muomala qilishardi, ularni tanga pul sifatida emas, balki xom ashyo (tibr), ya’ni sof oltin va kumush materiali sifatida ko‘rishardi. Dirhamlarning turli xil bo‘lishi va ularning vaznlari har xil ekanligi, shuningdek, tez-tez almashtirilishi tufayli dinorlar vazni kamayib qolishi ehtimoli sababli, o‘sha paytda ularning vazni belgilangan bo‘lsa-da, ularni tanga pul sifatida qabul qilishdan voz kechishardi. Ular firibgarlikning oldini olish uchun vaznga tayanishardi va tortish uchun maxsus o‘lchov birliklaridan foydalanishardi: funt, unsiya, nush, urug‘ (nuvat), misqol, dirham, daniq, qirot va don (hubbat). Asos bo‘lgan misqolning vazni ma’lum edi: u 22 qirot minus bir donga teng edi, o‘nta dirham esa yetti misqolga teng keladi.

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.

Islom kelganida, Allohning Elchisi (ﷺ) bu dinorlar va dirhamlar bilan muomala qilishga rozilik berdi. U ularni pul sifatida qabul qilishga ham rozilik berdi, xuddi Quraysh bu dinorlar va dirhamlarni tortgan vazni bilan rozi bo‘lganidek. Tovus Ibn ‘Umardan rivoyat qiladi, u shunday degan: “Allohning Elchisi (ﷺ) dedi: “Vazn — Makka aholisining vazni, o‘lchov esa Madina aholisining o‘lchovidir.”” Al-Baladhiriy Abdulloh ibn Sa’laba ibn Sa’iydan rivoyat qiladi, u shunday degan: “Johiliyat davrida Heraklius dinorlari Makka aholisiga, xuddi forslarning al-Furs al-Bug‘liyya dirhamlari kelgani kabi, keldi va ular bilan savdo qilganda, ularni faqat xom metall sifatida qarashdi. Mitqol ular uchun ma’lum vaznga ega edi — 22 qirot minus kasr vazn. O‘n dirham yetti mitqolga teng edi, funt esa 12 unsiya edi, har bir unsiya 40 dirhamga teng edi. Allohning Elchisi (ﷺ) bunga rozilik berdi, xuddi Abu Bakr, ‘Umar, Usmon va Ali kabi.”

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.”.

Muslimlar Payg'ambar (saw) hayotida, Abu Bakr as-Siddiqning xalifaligida va ‘Umarning xalifaligining dastlabki yillarida ham Heraklius dinorlari va Xusrav dirhamlaridan, ularning shakli, zarb qilinishi va suratlaridan foydalanishda davom etdilar. Hijratning 20-yilida, ya'ni ‘Umarning xalifaligining 8-yilida ‘Umar sosoniylar uslubida yangi dirhamlar zarb qildi, unda pahlaviy yuzlarini va yozuvlarini saqlab qoldi, ammo ustiga Kufa arab yozuvida ba'zi so'zlarni qo'shdi, masalan, “Allohning (swt) nomi bilan” va “Allohning (swt) nomi bilan, mening Rabbim.” Muslimlar Vizantiya uslubidagi dinorlar va sosoniylar uslubidagi dirhamlardan, ularga arab harflarida ayrim islomiy so'zlarni yozgan holda, Abdulmalik ibn Marvon davrigacha birga foydalanishda davom etdilar. 75-yilda, yoki ehtimol 76-yilda Abdulmalik sosoniylar uslubini tark etib, dirhamlarni Kufa yozuvida islomiy matnlar o'yilgan, o'ziga xos islomiy uslubda zarb qildi. 77-yilda u dinorlarni o'ziga xos islomiy uslubda zarb qildi va ularga Kufa arab yozuvida islomiy matnlarni o'yib yozdi, oldingi Vizantiya uslubini esa tark etdi. Abdulmalik o'ziga xos islomiy uslubda dirham va dinorlarni zarb qilgandan so'ng, muslimlar o'zlarining alohida, noyob islomiy uslubdagi pul birligiga ega bo'ldilar va boshqa xalqlarning pullaridan voz kechdilar.

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.

Dinorning vazni na Johiliyat davrida, na Islomda farqlanmagan; u belgilangan vaznga ega edi. Johiliyat davrida, Allohning Elchisi ﷺ davrida va undan keyingi xalifalar davrida Vizantiya dinorlari ishlatilgan. Keyin Abdulmalik bir xil vazndagi islomiy dinorlarni zarb qildi. Vizantiya dinori bir mitqalga teng bo‘lgan, mitqal esa 8 davoniqqa teng bo‘lgan, bu 20 qirot yoki 22 qiratdan biroz kam vaznga teng bo‘lgan; ikkala vazn ham bir xil, chunki ikki turdagi qiratning vaznida farq bor. Mitqal o‘rtacha arpa donasining ikki uchi kesib tashlangan holda 72 donaga teng deb o‘lchanadi, shuningdek u o‘rtacha o‘lchamdagi yovvoyi xantal donasining 6000 donasiga teng deb baholanadi.

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.

Rasulullloh ﷺ bu dinor vaznini ma'qulladilar va unga zakot, diya (qon puli) va o'g'rilikning qo'l kesish hukmlarini bog'ladilar. Shunday qilib, bu dinorlar uchun shar'iy vazn bo'ldi va Abdulmalik dinorni islomiy tarzda zarb qilib, uni mitqol qilganda tayangan vazn ham aynan shu edi.

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.

Dirhamlarning vazni turlicha bo'lgan, chunki forslarda uch xil dirham bor edi: vazni bir mitqol, ya'ni 20 qirot bo'lgan katta dirham, vazni yarim mitqol, ya'ni 10 qirot bo'lgan kichik dirham va o'rtacha dirham, uning o'ntasi 6 mitqol, ya'ni 12 qirot og'irlikda edi. Al-Balazuriy Al-Hasan ibn Solih'dan rivoyat qiladi, u shunday degan: "Arab bo'lmaganlar zarb qilgan dirhamlarning vazni turli bo'lib, ham og'ir, ham yengil edi. Ulardan bir mitqolga teng, ya'ni 20 qirotli, yana 12 qirotli va yana 10 qirotli, ya'ni o'rtacha mitqolga teng dirhamlar zarb qilingan." U Al-Hasan ibn Solih'dan boshqa kishidan ham rivoyat qilib, shunday degan: "Arab bo'lmaganlarning dirhamlari shunday edi: ularning o'ntasi 10 mitqol, o'ntasi 6 mitqol, o'ntasi esa 5 mitqol og'irlikda edi." Katta dirhamlarni ular "mulish" (Bug'liyya) dirhamlari deb atashgan yoki "to'liq qora" (Sood Vafiya) deb atashgan. Dirhamning asosiy vaznini baholash uchun, ya'ni oltindagi mitqolning vaznini, 8 davoniq deb olishgan, bunda bir daniq ikki yarim qirotga teng, shu sababli u 20 qirotni tashkil etadi. Bu vazn Sosoniylar, rostgo'y xalifalar va Umaviylar davrida zarb qilingan.