第纳尔的重量在蒙昧时期和伊斯兰时期都没有不同，它的重量是固定的。蒙昧时期、先知（愿真主赐福他并使他平安）时代以及其后的哈里发时代，使用的都是拜占庭第纳尔。随后，阿卜杜勒·马立克铸造了重量相同的伊斯兰第纳尔。拜占庭第纳尔重一个米斯格拉尔，而米斯格拉尔等于8个达瓦尼格，重20克拉，或略少于22克拉，两种重量相同，因为两类克拉的重量存在差异。米斯格拉尔的重量为72粒普通大麦种子的重量，这些大麦种子的两端细小部分已被剪去；它也被估算为6000粒普通大小的野芥子的重量。
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.
圣使ﷺ认可了这一第纳尔的重量，并将天课、血金（赔偿金）和盗窃断手的规定与之相联系。因此，它成为第纳尔的沙里尔重量标准，也正是阿卜杜勒·马立克在铸造伊斯兰第纳尔并将其定为一米斯喀勒时所依据的那一重量。
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.
至于迪拉姆（Dirham），其重量各不相同，因为波斯人有三种迪拉姆：大的一种，重量为一个米斯格勒（Mithqal）的重量，即20克拉；小的一种，重量为半个米斯格勒，即10克拉；中等的一种，十枚重6个米斯格勒，即12克拉。
艾尔-巴拉祖里（Al-Balathari）转述了哈桑·本·萨利赫（Al-Hassan bin Salih）的话，他说："非阿拉伯人所铸造的迪拉姆重量各异，有重的也有轻的。他们从中铸造出一种重1个米斯格勒即20克拉的，另一种重12克拉的，还有一种重10克拉的，即中等米斯格勒。"他还转述了哈桑·本·萨利赫以外的人所说的话："非阿拉伯人的迪拉姆是这样的：10枚重10个米斯格勒，10枚重6个米斯格勒，10枚重5个米斯格勒。"
他们把大迪拉姆称为骡式（Bughliyya）迪拉姆，或称全黑（Sood Wafiya）迪拉姆；而用来衡量迪拉姆基本重量的标准，即以黄金计算的米斯格勒重量，为8个达瓦尼克（Dawaniq），每个达瓦尼克为2.5克拉，因此共为20克拉。这一重量标准铸造于萨珊王朝、正统哈里发时期以及倭马亚王朝时期。
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.
小迪拉姆即半个米思嘎勒，因铸造于塔巴里斯坦而被称为塔巴里迪拉姆。它重4个达瓦尼格，相当于10个卡拉特。中等迪拉姆被称为朱瓦里基耶迪拉姆，因铸造于朱尔詹地区而得名，它重4.8个达瓦尼格，即12个卡拉特。
伊斯兰教到来后，规定白银须纳天课，每200迪拉姆应缴纳5迪拉姆，于是认定的迪拉姆是每10枚重7个米思嘎勒的那种。它们被称为“七重者”，相对于其他迪拉姆而言属于中等。这是因为将大、小、中等迪拉姆的卡拉特合并后分成三份，得出14个卡拉特，即6个达瓦尼格，相当于50又2/5粒两端细尖被切去的中等大麦粒的重量，也相当于4200粒芥菜籽。这就是天法（Shari'ah）迪拉姆，在天课和血金等规定中被采用。这一重量在使者（愿主福安之）时代为人所知并被采用，其数量以达瓦尼格和卡拉特计量。在欧麦尔时代同样如此，依据使者（愿主福安之）的圣训：“重量即麦加人的重量。”因此，其数量和比例被限定为古莱什人所同意的重量标准，并获得了使者（愿主福安之）的认可。这一重量即天法迪拉姆，天课和血金等天法规定都与之相关。这也是阿卜杜勒·马立克·本·麦尔万在废弃波斯迪拉姆之后所铸造的伊斯兰迪拉姆的重量。
瓦基迪引述说，旺哈卜·本·凯桑曾言：“在阿卜杜勒·马立克·本·麦尔万刻字和磨损它们之前，我见过第纳尔和迪拉姆，它们的重量与阿卜杜勒·马立克所铸造的第纳尔重量相同。”
又有传述，阿卜杜勒·马立克·本·赛卜从艾布·瓦达尔·萨赫米那里传述，他向他展示了米思嘎勒的重量，并说：“我称了它，发现它的重量与阿卜杜勒·马立克·本·麦尔万的米思嘎勒重量相同。” 他说:“这枚钱币在贾希利叶时期属于阿布·瓦达阿·本·达比拉·al-萨赫米所有。”Al-巴拉祖里转述自奥斯曼·本·阿卜杜拉,他说:“我父亲说:‘阿卜杜勒·马立克·本·马尔万的第纳尔来到麦地那,当时那里有一些圣门弟子和再传弟子,没有人拒绝接受它们。’”穆罕默德ﷺ·本·萨德说:“这些迪拉姆的重量是14克拉,而我们的米斯喀勒是20克拉,其重量为15又三分之一克拉(以21克拉计)。”
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.”.
这些是金第纳尔和银第尔汗的重量，以及它们各种类型之间的具体差异。为了便于我们了解这些重量，我们必须知道它们在今天的衡量标准下的具体数值。
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.
在考古发现之后，人们得以精确地确定这些重量。这些发现包括拜占庭第纳尔、萨珊王朝的迪尔汉，以及伊斯兰时期的第纳尔和迪尔汉，尤其是阿卜杜勒·马立克·本·marwan（Abdul Malik bin Marwan）时期所铸造、并依据沙里亚第纳尔和迪尔汉重量铸造的货币。时至今日，博物馆中仍保存着大量伊斯兰时期的钱币。博物馆的保管人员在对这些货币进行估算和区分之后，准确地记录了它们的确切重量。他们发现，阿卜杜勒·马立克·本·马尔万所铸造的沙里亚第纳尔重4.25克。这与当时在拜占庭广泛流通的金币索里德斯（sulidus）的重量相同。这也与索里德斯所依据的希腊德拉克马的重量相同，而拜占庭第纳尔正是以索里德斯为基础的。拜占庭第纳尔在蒙昧时期（Jahiliyyah）和伊斯兰时期都在流通。
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.
既然第纳尔等于一个米思戈尔（Mithqal），而米思戈尔是重量的基础，那么由此可知，要推算迪尔汗（Dirham）、达瓦尼格（Dawaniq）、克拉特（Carats）和格令（Grains）的重量，就会容易得多。
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.
由于一密斯喀勒（Mithqal）等于4.25克，同时也等于8个达瓦尼克（Dawaniq），因此一个达瓦尼克的黄金重量为4.25除以8等于0.53125克。
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.
由于一密斯克尔（Mithqal）等于20克拉，那么一克拉的重量（以克计）为4.25克除以20等于0.2125克。
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.
由于一个米斯喀勒相当于72粒大麦，因此一粒大麦的重量为4.25克除以72，即0.059克，合83.3粒芥子。
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.
由于一枚迪尔汗等于七分之十个米斯喀勒，且每10迪尔汗等于7个米斯喀勒，因此一枚迪尔汗的重量（以克计）为4.25克 × 7/10 = 2.975克。
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.
或者我们可以说，每10迪拉姆等于7米思卡勒，因此10迪拉姆的重量为10 × 2.975 = 29.75克。
Or we can say each 10 Dirhams=7 Mithqals, so 10 x 2.975=29.75 grams as the weight of 10 Dirhams.
或者我们可以说每7个米斯喀勒等于10个迪拉姆，因此7 x 4.25 = 29.75克，即7个米斯喀勒的重量。
Or we can say each 7 Mithqals=10 Dirhams so 7 x 4.25=29.75 grams, as the weight of 7 Mithqals.
由于一枚迪拉姆（Dirham）等于6个达瓦尼格（Dawaniq），因此以克计算的达尼格（Daniq）重量为：2.975 ÷ 6 = 0.495克，即白银达尼格的重量。
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.
由于用来称量迪拉姆的盎司等于40迪拉姆,其克重为:每枚迪拉姆重2.975克 × 40(迪拉姆,盎司之重量)= 119克(白银盎司之重量)。
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.
这是贾希利叶时代所使用的货币及其重量单位。伊斯兰教认可了这种货币的原有形式，接受其使用，并将其作为一切商品和劳务的衡量标准。伊斯兰教也认可了麦加人在货币方面所用的重量标准。
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.
尽管如此,伊斯兰教在制定买卖、购置和雇佣的规则时,并没有规定只能以某一种物品作为交换媒介,而是任由人们以彼此同意的任何东西来交换货物、利益和劳动力,也没有强制规定交换必须以某种特定之物为基础。它允许人们用椰枣购买一把剑,用绵羊交换小麦,用第纳尔购买衣物,用迪拉姆购买肉类,以一沙阿(一种容量单位)葡萄干的报酬雇人干一天活,以五第纳尔的价钱打造一个橱柜,或以耕种某块特定土地为代价建造某座特定的房屋。如此,伊斯兰教让人们可以按自己的意愿进行交换,无论是货物、劳务还是货币,只要双方彼此同意即可。
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.
尽管伊斯兰允许人们以自己所愿的任何物品进行交换，但它规定交换所用的货币为黄金和白银。它将其作为衡量货币，并以此衡量货物与劳务，作为一切交易的基础。它还为人们确定了一个特定的重量标准，即麦加人的重量："重量以麦加人的重量为准。"
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.”.
伊斯兰教将一些沙里亚律例与黄金和白银联系起来，既着眼于它们作为黄金和白银的本身属性，也着眼于它们作为货币、钱款、物品价格以及劳动报酬的功能。其中包括：1. 禁止囤积（Kanz）。真主（SWT）说：
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:
“那些囤积金银而不将其用于安拉的道路的人，你要向他们报告痛苦的刑罚的喜讯。” [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]
它禁止将金银作为金银、货币和交换工具而囤积，因为借助它们，贸易与就业才得以实现。
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. 它将具体、恒定和永久的规则与两者联系在一起。
2. It linked specific, constant and permanent rules with both of them.
a) 将它们视为货币、购买的价格和劳动的报酬，并以此规定其应缴天课。为金第纳尔和银第尔汗规定了具体的开征标准：“每二十第纳尔缴半个第纳尔，每二百第尔汗缴五个第尔汗。”
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) 它允许将黄金和白银用作支付手段，用于支付血钱（diyah）时，并规定了具体的数额：黄金为1,000第纳尔，白银为12,000迪拉姆。伊本·阿拔斯（Ibn Abbas）传述：“贝尼·阿迪伊（Bani ‘Adiyy）的一个人被杀，于是先知ﷺ将他的血钱定为12,000”，即迪拉姆（由圣训集编纂者传述）。艾卜·伯克尔·本·穆罕默德·本·阿穆尔·本·哈兹姆（Abu Bakr bin Muhammad bin Amru bin Hazm）从其父、其祖父处传述：“安拉的使者ﷺ致信也门人，信中写道：‘一条人命的血钱为100头骆驼，或从使用黄金者处收取1,000第纳尔。’”（由奈萨仪（an-Nasa’i）传述。）
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) 当律法规定窃盗者应断手时，它规定了断手所针对的数额为四分之一第纳尔，或
c) When it obliged cutting for stealing, it specified the amount for which a hand is cut as one-quarter Dinar or.
3 枚银币（迪拉姆）。这一数额因此被定为所有被盗财物的计量标准。
来自阿伊莎，她转述先知ﷺ所说：“除非所窃之物价值四分之一第纳尔或更多，否则不割窃贼之手。”（由五部圣训集辑录）。
来自伊本·欧麦尔，“安拉的使者ﷺ因一把价值3枚迪拉姆的盾牌（Majann）而割了窃贼之手。”
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. 当伊斯兰教确立货币兑换(sarf)的规则时,它是针对金和银而制定的。货币兑换是指以货币换货币、以钱换钱的交易,无论是同类相换,如金换金、银换银,还是异类相换,如以银买金或以金买银。阿布·伯克拉传述说:“先知ﷺ禁止银换银或金换金,除非等量交换。他命令我们可以随意以金买银或以银买金。”(布哈里和穆斯林辑录)
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).
伊斯兰将这些沙里尔（Shari'ah）规定与金和银联系起来，将其描述为交换的货币和通货，以及买卖的价格。这表明先知穆罕默德ﷺ同意以金和银作为唯一的计量货币单位，用来衡量销售价格和劳动报酬。
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.
这表明，在伊斯兰教中，货币指的是黄金和白银，因为所有与货币相关的规定都与黄金和白银有关，它们既是一切商品和劳动的价格，也是交换的货币，无论是铸造成币的还是未经铸造的矿块形式。
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.
然而,这是否意味着穆斯林或伊斯兰国不得将其他任何东西作为货币,或不得用其他任何东西进行交易?
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?
至于其他交易，这一点毫无争议地是允许的，因为买卖在先知穆罕默德ﷺ的时代就已存在，人们以物易物，彼此交换货物，金银货币的交易也是如此。先知穆罕默德ﷺ认可了这一切，既没有禁止，也没有否定。事实上，他允许这样的交易。穆斯林在圣训集中记载，乌巴达·本·萨米特传述，先知ﷺ说："金换金，银换银，麦换麦，大麦换大麦，枣换枣，盐换盐，须同类、等量，并且现货交割。若这些类别不同，你们可以随意买卖，只要是现货交割。"纳萨仪在圣训集中也记载，乌巴达说："他命令我们：金换银、银换金、麦换大麦、大麦换麦，只要现货交割，任你们怎样交换。"
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.”.
至于穆斯林或哈里发国是否可以采用金银以外的物品作为货币这一问题，这必然要求人们理解先知（愿主赐福他并使他平安）时代所存在的货币实况，并回归与金银相关的沙里亚规定。
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.
关于先知穆罕默德ﷺ时代货币的实际情况：当时作为计量货物价格和劳力工资的货币，只有金和银。那时没有其他货币，无论金属的还是非金属的。没有铜币或铅币，也没有皮革或纸币。金和银是穆斯林中唯一被接受并流通的钱币。买卖是以重量而非枚数进行的，即使这些金银已经铸成钱币，人们仍是把它们当作金属矿料来计算。卖家若以第纳尔（Dinar）收取货款，会称一称这些第纳尔，以确认它们是足量的一个密斯嘎勒（Mithqal），没有因兑换交易而减重；若以迪拉姆（Dirham）收取货款，同样会称重，以确认其重量足以完成这笔交易。拥有20第纳尔并满一年的人，若称后发现其重量少了若干卡拉特（carat），他便不需缴纳天课，因为它们已低于天课的起征额（Nisab）。拥有200迪拉姆的人，若称后发现其重量比白银的起征额少一卡拉特，他同样不需缴纳天课，因为它们未达起征额。
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.
这说明，黄金和白银就其本质而言被视为货币，无论是否铸造成币，都以其计价。这是因为它们自古以来就被公认为货币，用来衡量货物、劳力和服务的价值。使者（ﷺ）认可了这一传统和这种认定。在使者（ﷺ）在世的时期、其后的正统哈里发时期，以及倭马亚和阿拔斯王朝时期，它们始终是通行的货币。在这段时期里，穆斯林从未知道有其他货币。使者（ﷺ）对货币和价格的认可，是对既有现实的认同，他并没有命令采用除它们之外的其他东西作为货币。
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.
考察与金银相关的伊斯兰教法规定，可以发现禁止囤积的规定只与金银有关，而不与其他类型的财产有关。至于其他类型的财产，可能会出现垄断，但不存在囤积。食品不能长期保存，而牲畜、家畜和禽类不断繁殖，因此无法对它们进行囤积。由于囤积只出现在货币上，禁止囤积的规定便与金银相关，因为穆斯林当中除了金银之外并没有其他货币。
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.
然而，尽管立法者（Ash-Shar’i，即真主）将永久性的规定与黄金和白银相关联，例如血金（diyah）和天课（Zakat）的规定，他并没有将其仅限于黄金和白银，而是将血金和天课与其他类型的财产（Amwal）相联系。立法者将血金与骆驼、牛、绵羊/山羊和衣物相联系。它规定了骆驼、牛、绵羊/山羊等牲畜、农作物和果实以及贸易商品的天课，正如它对黄金和白银所规定的那样。
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.
因此，这些与黄金和白银相关的规定并不仅限于它们，而是也与其他类型的财产相关。然而，由于当时并没有其他类型的货币，所以（经文和圣训）并未将注意力转向除它们之外的货币。至于利息（Riba）的规定以及与之相关的货币兑换，利息与黄金和白银相关，也与圣训所确定的其他类型的高利贷财产相关。至于货币兑换，则只能在货币和可用于交易的钱财之间进行。
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.
由对先知（愿主福安之）时代所使用的货币以及金银制度的考察可以推断，哈里发国家的货币原则上应当是金和银，无论是用来衡量商品价格还是劳动工资。然而，在铸造金银小块钱币时，允许将其他金属与金和银一同使用。
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.