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Sejarah Dinar Emas Dirham Perak Islam (C&P)

Sejarah telah membuktikan bahawa emas dan perak merupakan alat pertukaran (Medium of Exchange) paling stabil yang pernah diperkenalkan di dunia.

Peradaban Islam di era keemasan selama berabad-abad menjelma menjadi salah satu kekuatan ekonomi dunia. Tak hairan, jika pada masa itu, khalifah Islam sudah memiliki mata wang sendiri bernama dirham (syiling perak) dan dinar (syiling emas). Dengan menggunakan kedua matawang itu, ekonomi di dunia Islam tumbuh dengan begitu pesat.

Sejarah penggunaan perak dan emas sebagai alat pertukaran, sejatinya telah berkembang jauh sebelum Islam hadir. Para peneliti sejarah Dirham menemukan fakta bahwa perak sebagai alat pertukaran sudah digunakan pada zaman Nabi Yusuf AS. Hal itu diungkapkan dalam Alquran, surat Yusuf ayat 20. Dalam surat itu tercantum kata darahima ma’dudatin (beberapa keping perak).

”Dan mereka menjual Yusuf dengan harga yang murah yakni beberapa dirham saja, dan mereka tidak tertarik hatinya kepada Yusuf,” (Alquran, surat 12:20). 

Tiga peneliti jejak dirham yakni MSM Syaifullah, Abdullah David, dan Muhammad Ghoniem dalam tulisannya berjudul Dirham in the Time of Joseph? menuturkan pada masa itu peradaban Mesir Kuno telah menggunakan perak sebagai alat tukar.

Sejarah mencatat, masyarakat Muslim sendiri mengadopsi penggunaan dirham dan dinar dari peradaban Persia yang saat itu dipimpin oleh Raja Sasan bernama Yezdigird III. Bangsa Persia menyebut matawang syiling perak itu dengan sebutan drachm. Umat Islam mulai memiliki dirham dan dinar sebagai alat transaksi dimulai pada era kepemimpinan Khalifah Umar bin Khattab RA.

Meski begitu, Rasululah SAW sudah memprediksikan bahwa manusia akan terlena dan tergila-gila dengan wang. Dalam salah satu hadits, Abu Bakar ibnu Abi Maryam meriwayatkan bahwa beliau mendengar Rasulullah SAW bersabda, 

”Masanya akan tiba pada umat manusia, ketika itu tidak ada apapun yang berguna selain dinar dan dirham.” (Masnad Imam Ahmad Ibn Hanbal).

Pertama kali umat Islam menggunakan dirham pada tahun 642 M atau satu dekad setelah Rasulullah SAW wafat. Khaifah Umar bin Khattab memutuskan untuk menggantikan drachma dengan dirham. Sedangkan syiling dirham pertama kali dicetak umat Islam dicetak pada tahun 651 M pada era kepemimpinan Utsman bin Affan. Dirham pertama itu mencantumkan tulisan bismillah.

Laiknya drachm, dirham berbentuk ceper serta tipis. Diameternya mencapai 29 mm dan beratnya antara 2,9 – 3,0 gram. Dari sisi berat, dirham lebih ringan dari drachm yang mencapai 4 gram. Sejak itulah, tulisan ‘bismilah’ menjadi salah satu ciri khas syiling yang dicetak oleh peradaban Islam.

Selain itu, syiling dirham-dinar yang dicetak umat Islam pada masa keemasan mencantumkan nama ketua negara atau amir atau khalifah. Fakta sejarah menunjukan bahwa kebenyakan kepingan dirham dan dinar yang dicetak pada masa Khulafa Arrasyidin mencantumkan tahun Hijriyah sebagai penanda waktu syiling dirham atau dinar itu dicetak.

Pemerintahan Muslim di bawah kepemimpinan Khalifah Umar bin Khattab pun telah menetapkan standar syiling dirham dan dinar. Berdasarkan standar yang telah ditetapkan, berat 7 dinar setara dengan 10 dirham. Khalifah Umar bin Khattab pun telah menetapkan standard dinar emas yakni memakai emas dengan kadar 22 karat dengan berat 4,25 gram.

Sedangkan dirham perak haruslah menggunakan perak murni dengan berat 3,0 gram. Keputusan itu telah menjadi ijma ulama pada awal Islam dan pada masa para sahabat dan tabi’in. Sehingga menurut syari’ah, 10 dirham setara dengan 7 dinar emas. Hasil ijma itu menjadi pegangan, sehingga nilai perbandingan dinar dan dirham bisa tetap sesuai.

Namun, pada tahun 64 H/684 M, untuk pertama kalinya nilai dirham berkurang. Hal itu terjadi akibat keputusan ‘Ubaid Alih ibn Ziyad untuk mencampurkan logam lain pada dirham. Sepuluh tahun kemudian, di era kepemimpinan Khalifah Abdalmalik, mula dicetak syiling emas dengan berat 4,4 gram dengan mencantumkan tulisan ‘Dinar’.

Tiga tahun kemudian, kekahlifahan Islam di bawah kepemimpinan Abdalmalik kembali mencetak cetak lagi dinar yang bobotnya berubah menjadi 4,25 gram — mengikuti standard yang ditetakan Khalifah ‘Umar bin Khattab RA. Pada tahun 75 H/695 M, Khalifah Abdalmalik memerintahkan Al-Hajjaj untuk mencetak dirham dan menggunakan standar yang ditetapkan di era Umar bin Khattab.

Syiling perak bertulisan ‘dirham’ itu dengan berat 2.975 gram dan berdiameter 25 – 28 mm. Setiap syiling yang dicetak pada saat itu bertuliskan kalimat tauhid yakni: ”Allahu ahad, Allahu samad”. Sejak saat itu, dilakukan penghentian penggunaan gambar wujud manusia dan binatang dari matawang peradaban Islam itu. Sebagai gantinya digunakan huruf-huruf.

Dinar dan dirham lazimnya berbentuk bundar. Selain itu, tulisan yang tercetak pada dua sisi syiling emas dan perak itu memiliki tata letak yang melingkar. Pada satu sisi mata syiling tercantum kalimat ‘tahlil’ dan ‘tahmid’, yaitu:”La ilaha ill’Allah’ dan ‘Alhamdulillah’. Sedangkan di sisi mata syiling sebelahnya tertera nama ketua negara (amir) dan tahun pencetakkan. Selain itu, terdapat suatu kelaziman untuk menuliskan shalawat kepada Rasulullah SAW dan ayat-ayat Al-Quran dalam syiling dirham dan dinar itu.

Matawang dinar dan dirham pun menjadi matawang rasmi dinmasti maupun kerajaan Islam yang tersebar di berbagai penjuru. Penggunaan dinar dan dirham perlahan mulai menghilang setelah jatuhnya masa kejayaan Khilafah Islam. Ketika dunia dilanda era kolonialisme Barat, bermulalah diterapkan penggunaan wang kertas.

Sejarah telah membuktikan bahwa emas dan perak merupakan alat pertukaran paling stabil yang pernah dikenal dunia. Sejak awal sejarah Islam sampai saat ini, nilai dari matawang Islam yang didasari oleh matawang bimetal ini secara mengejutkan sangat stabil jika dihubungkan dengan bahan makanan pokok. Nilai inflasi matawang ini selama 14 abad lamanya adalah nol. Adakah matawang yang stabil seperti itu saat ini?

Wang syiling  pada Zaman Khilafah

* Syiling Khilafah Umayyah (661 M – 750 M)

Di awal kekuasaannya, Dinasti Umayyah menggunakan syiling perak Sassanin di wilayah Irak dan Iran. Sedangkan, di Suriah dan Mesir kehalifahan Umayyah menggunakan syiling emas dan tembaga. Sebagai bagian dari upaya untuk menyatukan wilayah-wilayah yang dikuasainya, Khalifah Abdalmalik bin Marwan (685 M – 705 M) mulai mencetak syiling emas pada tahun 961 M.

Di pinggiran syiling emas itu tertulis kalimat bismilah dan syahadat. Dua tahun berikutnya, Dinasti Umayyah mencetak syiling perak atau dinar. Dalam syiling itu tercantum kalimat bismilah. syiling emas pada zaman itu dicetak secara khusus di Damaskus – ibu kota Dinasti Umayyah. Sedangkan, syiling perak dan tembaga dicetak di kota-kota yang dikuasai Umayyah. Pada era khalifah selanjutnya, Dinasti Umayyah mencetak dinar yang bernilai setengah dan sepertiga dinar. Ukuran dan beratnya jauh lebih kecil dan ringan dengan uag syiling bernilai satu dinar. Setelah menguasai Afrika Utara dan Spanyol – penguasa Umayyah mulai membangun percetakan wang syiling di wilayah tersebut. Khalifah pun bertanggung jawab untuk memastikan kemurnian dan berat syiling yang dicetak.

* Syiling Khilafah Abbasiyah (750 M – 1258 M)

Ketika kekuasaan Khilafah Umayyah jatuh, percetakan syiling di Damaskus pun ditutup. Di era awal kekuasaannya, Dinasti Abbasiyah mulai mencetak syiling di Kufah – ibu kota pertama Abbasiyah. Khalifah Al-Mansur pun mulai membangun Baghdad dan memulakan percetakan dirham di kota itu. syiling emas mulai dicetak pada era kekuasaan Khalifah Harun Ar-Rasyid yag naik tahta pada tahun 786 M. Harun mencetak syiling emas atas nama gabenor Mesir. Pada masa itu, Abbasiyah memiliki dua tempat percetakan wang, yakni di Baghdad serta di Fustat – Kairo Tua. Percetakan syiling di Mesir terbilang produktif. Setiap cetakan syiling dari wilayah itu selalu menggunakan nama gabenor yang didedikasikan bagi khalifah. Khalifah Al-Ma’mun (813 M) yang menggantikan Harun Ar-Rasyid mulai mencetak berbagai jenis syiling. Dengan ciri-ciri artistik yang tinggi, Al-Ma’mun memperbaiki penampilan syiling. Sehingga syiling yang dicetak tampak lebih indah. Ditambah tulisan yang tertera pada syiling menggunakan tulisan indah khas Kufah atau Kufi.

*Syiling Andalusia (711 M – 1494 M)

berbeza dengan wilayah Arab lainnya yang ditaklukkan Islam yang menggunakan syiling ketua negara sebelumnya, ketua negara Islam mencetak khusus syiling emas yang baru ketika menguasai Spanyol pada 711 M. Tulisan yang tercantum dalam syiling itu adalah huruf latin. Dinar khas Andalusia itu dicetak secara langsung di kota itu. Pada tahun 720 M, syiling Arab asli pertama kali masuk ke wilayah itu. Gaya dan tulisan yang tercantum dalam syiling itu menandakan bahwa dinar itu berasal dari Arab Afrika Utara yang dicetak setahun sebelumnya.

Muslim di Andalusia juga mulai memakai syiling yang bernilai setengah dinar yang dicetak di Damaskus pada 719 M. syiling emas terakhir yang dicetak di Andalusia dicetak pada era Nasrid Granada (1238 M – 1492 M).

* Syiling Khilafah Fatimiah (909 M – 1171 M)

Tiga khalifah pertama dari Khilafah Fatimiyah yang berkuasa dari tiga ibu kota berbeza yakni, Quayrawan, Al-Mahdiya, dan Sabra-Mansuriyah mencetak syiling emas dan perak sesuai dengan kebiasaan ortodok Sunni. Pada tahap awal, dinar yang dicetak Al-Mahdi mengikut model dan ukuran serta rekabentuk yang digunakan Dinasti Aghlabid. Pada tahun 912 M, dinasti itu mulai mencetak dinar yang ringan dan berukuran lebih besar dengan menggunakan tulisan indah Kufi.

Pada tahun 922 M, percetakan wang dipindahkan ke Al-Mahdiyah dan lalu ke Al-Mansuriyah. Khalifah Al-Qa’im pada tahun 934 M mula menukar rekabentuk dan mula mengadaptasi tulisan indah Kufi. Syiling yang bernilai seperempat (1/4) dinar juga dicetak pada pemerintahan itu dari wilayah kekuasaannya di Sicilia. Ciri khas syiling Fatimiyah yang beraliran Syiah adalah pernyataan yang mengungkapkan pertaliannya dengan Ali bin Abi Thalib.

Sumber di SINI

Syria Updates II...

Hadits Bukhari 2580

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ عَنْ مَالِكٍ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ سَمِعَهُ يَقُولُ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ عَلَى أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ فَتُطْعِمُهُ وَكَانَتْ أُمُّ حَرَامٍ تَحْتَ عُبَادَةَ بْنِ الصَّامِتِ فَدَخَلَ عَلَيْهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَطْعَمَتْهُ وَجَعَلَتْ تَفْلِي رَأْسَهُ فَنَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ قَالَتْ فَقُلْتُ وَمَا يُضْحِكُكَ يَا رَسُولَ اللَّهِ قَالَ نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللَّهِ يَرْكَبُونَ ثَبَجَ هَذَا الْبَحْرِ مُلُوكًا عَلَى الْأَسِرَّةِ أَوْ مِثْلَ الْمُلُوكِ عَلَى الْأَسِرَّةِ شَكَّ إِسْحَاقُ قَالَتْ فَقُلْتُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهمْ فَدَعَا لَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ وَضَعَ رَأْسَهُ ثُمَّ اسْتَيْقَظَ وَهُوَ يَضْحَكُ فَقُلْتُ وَمَا يُضْحِكُكَ يَا رَسُولَ اللَّهِ قَالَ نَاسٌ مِنْ أُمَّتِي عُرِضُوا عَلَيَّ غُزَاةً فِي سَبِيلِ اللَّهِ كَمَا قَالَ فِي الْأَوَّلِ قَالَتْ فَقُلْتُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ قَالَ أَنْتِ مِنْ الْأَوَّلِينَ فَرَكِبَتْ الْبَحْرَ فِي زَمَانِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فَصُرِعَتْ عَنْ دَابَّتِهَا حِينَ خَرَجَتْ مِنْ الْبَحْرِ فَهَلَكَتْ

Ada orang-orang dari ummatku yg diperlihatkan kepadaku sebagai pasukan perang di jalan Allah dimana mereka mengarungi lautan sebagai raja-raja di atas singgasana atau seperti bagaikan raja-raja di atas singgasana. Ishaq ragu dalam kalimat ini. Ummu Haram berkata; Aku katakan: Wahai Rasulullah, do'akanlah agar Allah menjadikan aku salah seorang dari mereka. Maka Rasulullah berdo'a untuknya. Kemudian Beliau meletakkan kepalanya (tertidur) lalu terbangun sambil tertawa. Ummu Haram berkata; Aku tanyakan: Apa yg membuat Tuan tertawa wahai Rasulullah. Beliau menjawab: Ada orang-orang dari ummatku yg diperlihatkan kepadaku sebagai pasukan perang di jalan Allah. Sebagaimana ucapan Beliau yg pertama tadi. Ummu Haram berkata; Aku katakan: Wahai Rasulullah, do'akanlah kepada Allah agar Dia menjadikan aku salah seorang dari mereka. Beliau berkata:
Kamu akan menjadi diantara orang-orang yg pertama kali. Maka Ummu Haram mengarungi lautan pada zaman Mu'awiyah bin Abi Sufan. Setelah keluar dari (mengarungi) lautan dia dilempar oleh hewan tunggangannya hingga menewaskannya. [HR. Bukhari No.2580].

Syria Updates:

Rasulullah saw bersabda; (hadith riwayat Bukhari)

“ Sesungguhnya di Syurga itu terdapat 100 tingkatan yang telah disediakan oleh Allah swt untuk para syahid fi sabilillah. Jarak diantara satu tingkat ke tingkat yang lainnya seperti jarak antara bumi dan langit. Jika kamu minta pada Allah mintalah Syurga Firdaus, kerana ia merupakan pusatnya Syurga dan merupakan Syurga yang paling mulia. Di atas Firdaus itulah bersemayamnya Arasy. Dan dari Firdaus jugalah mengalirnya sungai-sungai Syurga.”

وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاء وَلَكِن لاَّ تَشْعُرُونَ

And do not say about those who are killed in the way of Allah , "They are dead." Rather, they are alive, but you perceive [it] not. (al-Baqarah:154)

Ustaz Mohd. Lotfi Ariffin

Syria's Updates...

 

Dinar... Dirham... matawang @ currency

1. History of the Dinar & Dirham

In the beginning the Muslims used gold and silver by weight and the dinar and dirhams that they used were made by the Persians.

The first dated coins that can be assigned to the Muslims are copies of silver dirhams of the Sassanian Yezdigird III, struck during the Khalifate of Uthman, radiy'allahu anhu. These coins differ from the original ones in that an Arabic inscription is found in the obverse margins, normally reading "in the Name of Allah". Since then the writing in Arabic of the Name of Allah and parts of Qur'an on the coins became a custom in all mintings made by Muslims.

Under what was known as the coin standard of the Khalif Umar Ibn al-Khattab, the weight of 10 dirhams was equivalent to 7 dinars (mithqals).

In the year 75 (695 CE) the Khalifah Abdalmalik ordered Al-Hajjaj to mint the first dirhams, thus he established officially the standard of Umar Ibn al-Khattab. In the next year he ordered the dirhams to be minted in all the regions of the Dar al-Islam. He ordered that the coins be stamped with the sentence: "Allah is Unique, Allah is Eternal". He ordered the removal of human figures and animals from the coins and that they be replaced with letters.

This command was then carried on throughout all the history of Islam. The dinar and the dirham were both round, and the writing was stamped in concentric circles. Typically on one side it was written the "tahlil" and the "tahmid", that is, "la ilaha ill'Allah / لا إله إلا الله" and "alhamdulillah / الحمد لله‎"; and on the other side was written the name of the Amir and the date. Later on it became common to introduce the blessings on the Prophet, salla'llahu alayhi wa sallam, and sometimes, ayats of the Qur'an.

Gold and silver coins remained official currency until the fall of the Khalifate. Since then, dozens of different paper currencies were made in each of the new postcolonial national states created from the dismemberment of Dar al-Islam.

Allah says in the Qur'an:

And amongst the People of the Book there are those who, if you were to entrust them with a treasure (qintar), he would return it to you. And amongst them is he who, if you were to entrust him with a dinar would not return it to you, unless you kept standing over him. Qur'an (3,75)
Qadi Abu Bakr Ibn al-Arabi, the greatest authority on Qur'anic Law wrote in his famous "Ahkam al-Qur'an" about this ayat:

"The benefit that can be taken from this is the prohibition of entrusting the People of the Book with goods".

Qadi Abu Bakr said: "The question concerning entrusting property is legislated by the text of Qur'an." This means that the ayat is a legal judgement of absolute validity and of the greatest importance to the deen.

Entrusting wealth to non-Muslims is not allowed, but furthermore, taking a non-Muslim as a partner outside Dar al-Islam (where we stand over them) is extremely restricted, because they might cheat or might use our wealth in forbidden transactions.

Since paper-money is a promise of payment, can it be permitted to trust the issuers while they hold the payment (our property) outside our jurisdiction? History has also demonstrated repeatedly that paper money has been a permanent instrument of default and cheating the Muslims. In addition, Islamic Law does not permit the use of a promise of payment as a medium of exchange.
 

2. What are the Dinar & Dirham

According to Islamic Law...

The Islamic Dinar is a specific weight of 22k gold (917.) equivalent to 4.25 grams.

The Islamic Dirham is a specific weight of pure silver equivalent to 3.0 grams.

Umar Ibn al-Khattab established the known standard relationship between them based on their weights: "7 dinars must be equivalent to 10 dirhams."

"The Revelation undertook to mention them and attached many judgements to them, for example zakat, marriage, and hudud, etc., therefore within the Revelation they have to have a reality and specific measure for assessment [of zakat, etc.] upon which its judgements may be based rather than on the non-shari'i [other coins].

Know that there is consensus [ijma] since the beginning of Islam and the age of the Companions and the Followers that the dirham of the shari'ah is that of which ten weigh seven mithqals [weight of the dinar] of gold. . . The weight of a mithqal of gold is seventy-two grains of barley, so that the dirham which is seven-tenths of it is fifty and two-fifths grains. All these measurements are firmly established by consensus." Ibn Khaldun, Al-Muqaddimah
How are the Islamic dinar used?

• The Islamic Dinar can be used to save because they are wealth in themselves.
• They are used to pay zakat and dowry as they are requisite within Islamic Law.
• They are used to buy and sell since they are a legitimate medium of exchange.

3. Using the Dinar & Dirham

Gold and silver are the most stable currency the world has ever seen.

From the beginning of Islam until today, the value of the Islamic bimetallic currency has remained surprisingly stable in relation to basic consumable goods:

A chicken at the time of the Prophet, salla'llahu alaihi wa sallam, cost one dirham; today, 1,400 years later, a chicken costs approximately one dirham.

In 1,400 years inflation is zero.

Could we say the same about the dollar or any other paper currency in the last 25 years?

In the long term the bimetallic currency has proved to be the most stable currency the world has ever seen. It has survived, despite all the attempts by governments to transform it into a symbolic currency by imposing a nominal value different from its weight.

Reliability

Gold cannot be inflated by printing more of it; it cannot be devalued by government decree, and unlike paper currency it is an asset which does not depend upon anybody's promise to pay.

Portability and anonymity of gold are both important, but the most significant fact is that gold is an asset that is no-one else´s liability.

All forms of paper assets: bonds, shares, and even bank deposits, are promises to repay money borrowed. Their value is dependent upon the investor's belief that the promise will be fulfilled. As junk bonds and the Mexican peso have illustrated, a questionable promise soon loses value.

Gold is not like this. A piece of gold is independent of the financial system, and its worth is underwritten by 5,000 years of human experience.

4. The Importance of Paying Zakat with Dinar & Dirham

"Islam is based on five: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing the prayer, paying the Zakat, the Hajj and the fast of Ramadan."

Zakat cannot be paid with a promise of payment

Zakat can only be paid with tangible merchandise, called in Arabic 'ain. It cannot be paid with a promise to pay or a debt, called in Arabic dayn.

From the beginning the zakat was paid with dinars and dirhams. Most significant is that the payment of zakat was never allowed in paper money during all the ottoman period right until the fall of the Khalifate.

Shaykh Muhammad Alish (1802-1881), the great Maliki Qadi, said that if you were to pay zakat with paper-money only its value as merchandise ('ayn), that is, its value as paper can be accepted. Therefore, its nominal value is irrelevant as payment of zakat.

"If the Zakat was obligatory by considering its substance as a merchandise, then the nisab would not be stipulated according to its value but according to its substance and its quantity, as is the case with silver, gold, grain or fruits. Since its substance [paper] is irrelevant [in value] in respect to the Zakat, then it should be treated as the copper, iron or other similar substances."

Fatwa of Shaykh Alish

Payment of Zakat is perfectly explained and regulated in the Islamic jurisprudence. For centuries when Islamic Law was enforced by a Caliph or an Amir, the Zakat was collected in gold and silver. When paper-money was being first introduced, during the last century by the colonial powers the traditional ulema rejected it as being opposed to Islamic Law. According to them paper money was to be treated as fulus or lower category of currency with limited used, basically just as small change. It is, for example, not allowed to make a qirad with fulus. Among those ulema, stands out the famous scholar of magrebi ascendance, Shaykh Muhammad Alish (1802-1881) who was the Shaykh of the Shaykhs of Maliki fiqh in the University of Al-Azhar in Egypt. He wrote in his Fatwa.

"What is your judgement in respect to the paper with the stamp of the Sultan that circulates like the dinars and the dirhams? Is it obligatory to pay Zakat as if it was a coin of gold or silver, or merchandise, or not?"

I responded exactly in the following way:

"Praise belongs to Allah and blessing and peace upon our Master Muhammad, the Messenger of Allah."

"Zakat is not to be paid for it, because Zakat is restricted to the flocks, certain type of grains and fruits, gold and silver, the value of rotational merchandise and the price of the goods withheld. What is referred previously does not belong to any of these categories."
You will find an explanation by comparison with the copper coin or fulus with the stamp of the Sultan which is in circulation and for which no Zakat is paid since it does not belong to any of the categories mentioned. It says in the "Mudawwana": "Those who posses fulus for over a year for a value of 200 dirhams does not need to pay Zakat unless is used as a rotational merchandise. Then, it should be treated as if it was a merchandise."

In the "At-Tiraz", after mentioning that Abu Hanifa and Ash-Shafi'i obliged to pay Zakat for the fulus, [is stated that] since both affirm that the payment of Zakat is from value, and considering that Shafi'i has two contradictory opinions about the subject, the opinion of the school is that there is no obligation to pay Zakat for the fulus since there is no discrepancies about the fact that what counts with respect to the fulus is not its weight or its quantity but only its given value. If the Zakat was obligatory by considering its substance as a merchandise, then the nisab would not be stipulated according to its value but according to its substance and its quantity, as is the case with silver, gold, grain or fruits. Since its substance [paper] is irrelevant [in value] in respect to the Zakat, then it should be treated as the copper, iron or other similar substances.

And Allah, ta'ala, is the Wisest. And may Allah bless and give peace to our Master Muhammad and his family.

(Translated from the "Al-Fath Al-'Ali Al-Maliki" pp. 164-165).

This Fatwa considers paper-money to be fulus, because it only represents money and does not have value as merchandise. It follows that since Zakat cannot be paid in fulus, which has no value as merchandise, it cannot be paid in paper-money, which value as weight of paper is null. On this basis, it becomes clear the urgent need to restore the use of the Dinar and the Dirham as payment of Zakat. If the millions of Muslims who now make their payment of Zakat in paper money would do it in newly minted Dinars and Dirhams, they will put in circulation millions of gold and silver coins into the mainstream of daily commercial activities of our communities. That single act will became the most important political act of the century, opening the path towards the establishment our own halal free currency breaking away from the usurious financial system.

The return to the payment of zakat in gold and silver is an essential part of the reestablishment of Islam.

To Factory Reset Your Chromebook @ Wipe device data

You can clear all the local user data stored on your Chrome device by switching to developer mode and switching back to normal mode. This is useful if you want to re-enroll a Chrome device after a user signs into it.

To manage the device in your domain, you must enroll a Chrome device first before any user signs in to the device, including you as the administrator. If a user signs in before you enroll the Chrome device, your Google Apps account policies and preferences will not apply, and you need to wipe the device to restart the enrollment process.

All account information and data stored on the Chrome device that isn't synced with Google Chrome Sync, such as photos, downloaded files, and saved networks, is deleted during a wipe. After you've wiped the device, to manage it in your domain, you need to enroll the Chrome device.

- Wipe a Chromebook

1. Press ESC + Samsung Chromebook Refresh key + POWER. The screen displays a yellow exclamation point (!).
   
2. Press CTRL + D to begin dev mode, then ENTER. The screen displays a red exclamation point.
3. Press CTRL + D, then ENTER. The Chromebook deletes its local data, returning to its initial state. The deletion takes approximately 15 minutes.
4. When the transaction completes, press the spacebar, then press ENTER to return to verified mode.
   

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