İslâm Hukukuna Göre Kâğıt Paranın Temellendirilmesi.

Money: It is a means of exchanging and accumulating goods and services and determining their value. From past to present, commodities such as wheat, dates, hides, spears, and axes; metals such as iron, copper, gold and silver, negotiable instruments such as suftece, papers such as banknotes, and digital assets have been used as money. While these money kinds used throughout history are generally classified as commodity money, metallic money, receipt money and fiat money in the economic literature, they are classified as hilqaten/created money and ıstılahî/terminologically money in fiqh literature. Hilqaten money are currency that have a dual nature as both goods and money, as they derive their value from their own intrinsic value. Those minted from gold were used in circulation as dinars, those minted from silver as dirhams, and those with a low contribution of other metals in these coins were used in circulation as magşuş (mağlûbu'l-gış) money. Istılahî money is money that has become a measure of value when people say, "This is money" and derives its real value from an external value, not from its own intrinsic value. Those minted from metals other than gold and silver were used in circulation under the names of fülûs and those with a more contribution of other metals in these coins were used in circulation as magşuş (ğâlibu'l-gış) and settûka. Paper money, which became widespread in the 19th century, was built within a system by the economically and politically powerful states of the period, and the way in which paper money would be put into circulation was determined by international principles. In this context, from the beginning, the world paper money system generally went through four phases and took its current form. These are respectively; pre-1875 bimetallism gold and silver standard; monometallism only gold standard from 1875-1944; between 1944 and 1973 it was the gold exchange standard and after 1973 it was only the paper money standard. Before 1875, paper money in bimetallism standard system, that is, banknotes, was put into circulation as representative money in exchange for gold and silver. In the monometallism standard between 1875 and 1944, banknotes were put into circulation as representative money only in exchange for gold. In the gold exchange standard between 1944 and 1973, known as the Bretton Woods system, paper money was put into circulation in exchange for the dollar, which derived its value from gold. Thus, banknotes were traded in the markets as representative money, taking their value directly from dollars and indirectly from gold. In the current paper money standard, which is called the flexible exchange rate system after 1973, paper money is used in circulation as fiat money, deriving its value from its purchasing power only to the extent of the power of the authority that puts it into circulation. In this context quality of being measure of value, structure and kind of banknotes which emerged and spread more recently than others are explicit at many points in the economic literature, they are controversial in Islamic law. In this article, it is examined whether banknotes qualify as money according to Islamic law and, if so, what type and structure of money they are. In this context, the history, theory, and types of money have been analyzed in the economics and Fiqh literature and banknotes was substantiated in Islamic law with consideration the international monetary system. As a result, banknotes are ıstılahî a measure of value, should be subject to ijtihad according to the way it is put into circulation and it has been determined that it is a separate money as paper money, unlike dinar, dirham, fulūs etc. In this respect, paper money, which was put into circulation as receipt money directly or indirectly in exchange for gold, silver or both before 1973, should be evaluated as ıstılahî money in terms of value measure but is hilqaten money in terms of provision; after 1973, namely today, paper money that is put into circulation as fiat money in a way that derives its value from the power of the authority that puts it into circulation should be evaluated as ıstılahî money in terms of both value measure and provision. [ABSTRACT FROM AUTHOR]