货币是衡量商品和劳务中所含利益的标准，即衡量货物与服务的标准。因此，货币被定义为衡量一切货物与服务的媒介。由此，例如商品的价格和工人的工资，各自代表着社会对该商品价值以及该工人劳动价值的评估。债券、股份及类似的东西不被视为货币。

Money is the standard by which we measure the benefit found in the commodity and in the effort i.e. goods and services. Therefore, money is defined as being the medium by which all goods and services are measured. Hence the price of a commodity and the wage of a worker for instance, each represents the society’s estimate of the value of that commodity and the effort of that worker. Bonds, shares and the like are not considered money.

在所有国家，对商品和服务价值的这种估量都是用单位来表示的。这些单位成为衡量从某种商品获得的利益与从某种服务获得的利益的尺度。这些单位可以充当交换媒介，而这些单位就是货币。

This estimation of the value of goods and services is, in all countries, expressed by units. These units become the measure by which the benefit obtained from a commodity and the benefit obtained from a service is measured. These units would act as a medium of exchange, and these units are money.

当伊斯兰确立买卖与雇佣的规则时,它并没有规定商品、服务和利益的交换必须以某一特定物品进行。伊斯兰反而赋予人以选择权,让他用自己所选择的任何媒介进行交换,只要交易双方相互同意。因此,一个男子以教授女子《古兰经》作为聘礼娶她为妻是允许的,正如一个人为某件商品的主人工作一天来换取该商品,或为某人工作一天以换取一定数量的枣子等等也是允许的。因此,交换可以用人们所希望的任何东西来进行。然而,当涉及以特定的货币单位来交换商品时,伊斯兰已经为我们指明了交换所应使用的货币单位。它把穆斯林限定于一种特定的货币,即金和银。伊斯兰并没有让社会自行以固定或可变的货币单位来表达对商品或服务所带来的利益的估价,从而任由社会随意操作。相反,伊斯兰规定了这些货币单位,社会通过它们来表示商品和服务的价值,即价格。

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.

这一规定可以从以下几个方面推导得出，具体如下：

This specification could be deduced from several matters and these are as follows:

1. 当伊斯兰禁止囤积财富时，它特别禁止了囤积黄金和白银，尽管财富包括任何可以拥有的财产。例如小麦是一种财富，椰枣和金钱也是。然而，囤积体现在货币上，而不是在货物和服务上。经文中的禁令指的是囤积货币，因为货币是普遍接受的交换媒介，而且囤积货币正是产生禁令所防止的后果即限制流通的事情。至于其他商品，它们的积存不被称为Kanz（囤积），而被称为Ihtikar（垄断）。因此，禁止囤积黄金和白银的经文实际上指的是囤积货币。经文已经明确了真主（SWT）禁止我们囤积的货币，即黄金和白银。真主（SWT）说：

1. When Islam prohibited the hoarding of wealth, it specifically prohibited the hoarding of gold and silver despite the fact that wealth includes any property that can be owned. Wheat for instance is a type of wealth, so are dates and money. However, hoarding is reflected in money, not in the goods and services. The prohibition in the verse refers to the hoarding of money, for it acts as the generally accepted medium of exchange, and because the hoarding of money is the matter that produces the effect of the prohibition i.e. restricting circulation. As for other commodities, their accumulation would not be known as Kanz, (hoarding), but as Ihtikar (monopoly). Hence the verse which prohibits the hoarding of gold and silver in fact refers to the hoarding of money. The verse has specified the money which Allah (swt) has prohibited us to hoard which is gold and silver. Allah (swt) says:

“以及那些囤积金银、不将其用于安拉之道的人，应当知道，严厉的刑罚正在等待着他们。” [At-Tauba: 34]

“And those who hoard gold and silver and do not spend them in the way of Allah, let them know that a severe punishment is awaiting them” [At-Tauba: 34]

因此,禁令针对的是作为交换媒介的货币,所以无论金银是否铸成货币,囤积金银都是被禁止的。

Therefore, prohibition is focused upon the monetary medium of exchange, thus the hoarding of gold and silver is forbidden, whether it was minted or not.

2. 伊斯兰教将黄金和白银与一系列固定的规定联系在一起。因此，当它规定血钱（Diyyah）时，specified了一个固定数额的黄金。同样，当它规定割断窃贼之手的刑罚时，也规定了使割手成为必要的被盗黄金的最低价值。据An-Nisai引述Amru Ibn Hazm的记载，安拉的使者ﷺ在致也门人的信中说："一条人命的血钱是100头骆驼……对于从事黄金交易的人，则是1000第纳尔。"布哈里也引述Aisha（ra）的记载，安拉的使者ﷺ还说："偷窃四分之一第纳尔及以上者，割其手。"因此，以第纳尔、迪拉姆和米斯喀勒来确定某些规定，使第纳尔以其黄金的重量、迪拉姆以其白银的重量，成为衡量商品和服务价值的货币单位。这一货币单位即是货币，是通货的基础。因此，伊斯兰教以文本将沙里亚规定与黄金和白银联系起来，而这些规定又与货币相关，这一事实证明，通货仅限于黄金和白银。

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. 圣使（愿主赐福他并使他平安）确定以黄金和白银作为货币，并专门以它们作为衡量货物与服务价值的货币标准，并确保一切交易都以它们为基础进行。他（愿主赐福他并使他平安）还确立了这种货币的计量单位，即盎司、迪拉姆、达尼格（等于1/6迪拉姆）、克拉特、米思嘎勒和第纳尔。这些单位在圣使（愿主赐福他并使他平安）在世时就广为人知、普遍流行，并被所有人广泛使用。也已确立，圣使（愿主赐福他并使他平安）对它们表示认可。所有的贸易和婚姻交易都以黄金和白银进行，以其货币的身份，这一点已在圣训中得到确认。圣使（愿主赐福他并使他平安）以特定的重量来规定黄金和白银的重量，即麦加人的重量。艾布·达五德和奈萨仪从伊本·欧麦尔处传述，圣使（愿主赐福他并使他平安）说：“重量应当以麦加人的标准为准。”在考察伊斯兰教中的货币重量时，我们可以得出结论：合法的盎司等于40迪拉姆，一迪拉姆等于6达尼格，一第纳尔等于24克拉特，每10迪拉姆等于7米思嘎勒。麦地那的重量也是按照这一顺序确立的。

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.

4. 当安拉（swt）规定货币的天课时，祂（swt）使黄金和白银的天课成为义务，并为黄金和白银的天课确定了尼萨布。因此，若将货币的天课视同黄金和白银的天课，就等于把货币确立为黄金和白银了。

4.When Allah (swt) decreed the Zakat of money, He (swt) made it obligatory in gold and silver, and He (swt) determined a Nisab for the Zakat in gold and silver. Therefore, to consider the Zakat of money as being gold and silver would establish the money as being gold and silver.

5. 关于货币交易的兑换规则，仅针对金和银，且只涉及金和银。此外，伊斯兰教中提到的所有金融交易，据载都是以金和银进行的。兑换是指一种货币与另一种货币的交易。它可以是同类货币之间的交易，也可以是一种货币与另一类型货币的交易。换言之，兑换就是以一种货币交换另一种货币。沙里阿确定了兑换这一纯粹的金融交易，并将其仅与金和银这种货币联系起来，这清楚地证明货币应当是金和银，而不是其他任何东西。 提尔米兹传述，安拉的使者ﷺ说："金换银，你们可以随意交换，但须当场交付（不得延迟）。"布哈里也传述，安拉的使者ﷺ说："金换银若不是当场交付（不得延迟），便是利息（里巴）。"因此，货币被视为伊斯兰教为之制定规则的事项之一，并非可以凭个人见解和协商决定的问题，也不受经济和金融生活需要的左右。货币作为特定类型和计量单位的属性，是由沙里阿的规定所确定的。 如果人们深入思考上述五点，就会发现伊斯兰教中有大量的沙里阿规则都与货币相关联。因此，禁止囤积货币、对货币征收天课、为货币规定兑换规则、安拉的使者ﷺ对货币交易的认可、将迪亚（血金）与货币相联系，以及对盗窃者断手的规定与货币相联系，这些都使得此类问题的见解只能以沙里阿的经文为准。沙里阿通过专门与金和银货币相关联或与之相联系的规则来表达其意旨，这清楚地证明货币应当是金和银，或以金和银为基础。 因此，必须遵守伊斯兰教法规定的货币类型。所以，伊斯兰教中的货币应当是金和银。

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.

然而,将黄金和白银唯一确定为货币,并不必然意味着禁止以黄金和白银之外的物品进行交易。货币问题在这一点上不同于交换问题,它更多是关于采用何种货币的问题。因此,尽管人们可以随意以任何物品进行交换,但用于交换及其他用途的货币计量标准必须是黄金和白银,因为在伊斯兰教中,货币就是黄金和白银。

However, to exclusively determine gold and silver as money would not necessarily mean that it would be forbidden to conduct any exchange in other than gold and silver. The issue of currency in this regard would be other than that of exchange, it would rather be the issue of adopting a currency. Therefore, despite the fact that it would be permitted for people to exchange in anything they wished, the monetary measure for exchange and for anything other than exchange must be in gold and silver, for money in Islam is gold and silver.

先知穆罕默德ﷺ使用了各种类型的金和银作为货币,无论它们是否经过铸造。他并没有铸造某种特定的、具有固定特征的货币;金银的计量单位是罗马和波斯的硬币,包括大小硬币,以及未经铸造或刻字的银币,还有也门的硬币。这些硬币都被广泛使用,没有例外。然而,人们并不以硬币的数量或是否有刻字来计算它们,而只是按照重量来计算。一块金子即使有鸡蛋那么大,人们仍然用它进行交易。因此,货币的界定是通过指明金和银,并分别指明它们的重量来实现的。所以,安拉(SWT)的权利,如天课,人们之间的权利,如债务,以及货物和服务的价格,都与迪拉姆和第纳尔相关,也就是与金和银相关,并以重量来衡量。

The Messenger of Allah (pbuh) made various types of gold and silver as money, regardless of whether these were minted or not. He (pbuh) did not mint a specific money, with specific and fixed features, rather the units of gold and silver were Roman and Persian coins, both small and large coins along with silver coins which were neither minted nor engraved, as well as Yemeni coins. All of these coins were in use widely without exception. However, these coins were not considered by their number or whether they were engraved or not; they were only considered according to their weight. The piece of gold could be the size of an egg, and people would still deal with it. Thus, the definiition was by specifying gold and silver and specifying the weight for each of them. Therefore, the rights of Allah (swt) such as Zakat, the rights of the people such as debts, as well as the prices of goods and services, were related to Dirhams and Dinars i.e. to gold and silver, evaluated by weight.

这种状况一直延续到先知穆罕默德ﷺ在世时、四位正统哈里发时期，以及倭马亚王朝初期，直到阿卜杜勒·马立克·伊本·马尔万的时代。他认为有必要将当时流通的所有金银，无论已铸造或未铸造，都改铸为带有伊斯兰铭文的货币，并赋予其标准且固定的重量，从而无需再以重量来计算。于是，他收集了大小各异的硬币，依照麦加的重量进行铸造。阿卜杜勒·马立克于伊历75年铸造了银制的迪尔汗（Dirham）和金制的第纳尔（Dinar）。从那时起，伊斯兰铸造的迪尔汗和第纳尔便开始流通，即伊斯兰国家的货币因具有相同的固定特征而独树一帜。因此，伊斯兰货币本位的基础是金和银。至于大小、铸币形式和铭文，这些都属于样式的范畴。 因此，在沙里亚的术语和价值评定中，提到“金”与“银”时，适用于两类事物：一是流通中的货币，无论是铜币还是纸币，只要它有相应的等值（以金银计价）；二是金和银这两种金属本身。任何由金或银制成的货币都在此列；任何可以兑换为金或银的纸币、铜币或类似货币，也同样在此列。

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.