SavedAdd your journal

Journals / Akdeniz İnsani Bilimler Dergisi / 2014 / Cilt: 4 Sayı: 2

Some Reasons for the Currency Reform of A.H. 77/696-7 A.D.: The Figure on the Obverse, ‘the Caliph, the Prophet, or an Image of an Idol of Solid Hammer-Beaten Metal?’

Hicri Takvim’e göre M.S 77/696-7’deki Para Birimi Reformuna İlişkin Bazı Sebepler: Ön Yüzdeki Figür, ‘Halife, Peygamber, veya Çekiçle Dövülmüş Katı Bir Metal Üzerindeki Figürün Görüntüsü’

Terrance Michael Patrick Duggan(AKDENİZ ÜNİVERSİTESİ)
Pages
89–112
Publication Date
2014-12-30
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

To prevent any further confusion concerning the relationship between legend and image on the obverse of the dīnār, the image was dispensed with, resulting in the epigraphic type of dīnār.

📌 3 Key Takeaways

🎯
Objective & Hypothesis:This article suggests there were quite specific reasons for the change in A.H. 77/696-7 to a reformed dīnār, the change from a figural to an epigraphic Islamic currency even though this reformed currency carrying only script was itself bida.
📊
Key Findings & Data:It is suggested that this reform was associated with the arrival in Damascus in 696-7 A.D. of the third envoy from Emperor Justinian II demanding the return of the Christian Trinitarian tiraz to the coinage and to other official items, with the associated threat that if this was not done an imprecation on the Prophet would be struck on the widely circulated East Roman currency.
💡
Conclusion & Impact:To prevent any further confusion concerning the relationship between legend and image on the obverse of the dīnār, the image was dispensed with, resulting in the epigraphic type of dīnār.
🔬Design:Araştırma Makalesi
📍Scope:Comprehensive Sample
⚙️Variables:Para birimi reformu · ayakta duran Halife · ‘Abd al-Malik’

Abstract

This article suggests there were quite specific reasons for the change in A.H. 77/696-7 to a reformed dīnār, the change from a figural to an epigraphic Islamic currency even though this reformed currency carrying only script was itself bida. It is suggested that this reform was associated with the arrival in Damascus in 696-7 A.D. of the third envoy from Emperor Justinian II demanding the return of the Christian Trinitarian tiraz to the coinage and to other official items, with the associated threat that if this was not done an imprecation on the Prophet would be struck on the widely circulated East Roman currency. It is suggested the depiction of the ‘Standing Caliph’ struck on the obverse of ‘Abd al-Malik’s dīnārs from 74 to 77 A.H. was misunderstood by some Christians as carrying a depiction of the Prophet, or of an idol of the Almighty, an idol thought have been to be worshipped by Muslims, rather than being a depiction of the Caliph. To prevent any further confusion concerning the relationship between legend and image on the obverse of the dīnār, the image was dispensed with, resulting in the epigraphic type of dīnār.

Özet

Bu makale, Hicri Takvim’e göre 77 (696/7) yılında reforme edilmiş dinara, yani şekilsel olandan epigrafik İslami para birimine geçmenin, her ne kadar reforme edilen bu para birimi sadece bida yazısı taşıyor olsa da, oldukça özel sebepleri olduğunu önermektedir. Bu reformun, imparator II. Iustinianus’un Hıristiyan teslis prensibine ait olan “tirazın” sikkelere ve diğer resmi eşyalara geri dönmesini talep eden ve bu yapılmadığı takdirde peygambere yapılacak bir lanetlemenin oldukça geniş bir alanda dolaşımda olan Doğu Roma parasına basılmasıyla tehditte bulunan üçüncü elçisinin M.S 696-7 de Şam’a varışıyla ilişkili olduğu önerilmektedir. Hicri takvime göre 74 ve 77 yılları arasında Abdal Malik’in dinarlarının ön yüzünde basılan “Ayakta Duran Halife” betimlemesinin bazı Hıristiyanlar tarafından Peygamberin ya da “her şeye gücü yeten (Allah’ın)” Müslümanlar tarafından tapınılan bir putun betimi olduğu şeklinde yanlış anlaşıldığı ve yorumlandığı önerilmektedir.

🔖

Cite This Article

Duggan, T. M. P. (2014). Some Reasons for the Currency Reform of A.H. 77/696-7 A.D.: The Figure on the Obverse, ‘the Caliph, the Prophet, or an Image of an Idol of Solid Hammer-Beaten Metal?’. Akdeniz İnsani Bilimler Dergisi, Cilt: 4 Sayı: 2, 89–112. https://ajindex.com/articles/1358661

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (19)

  1. Akbari, S. C. (2012). Idols in the East: European Representations of Islam and the Orient, 1100-1450. New York: Cornell University Press.
  2. Ainalov, D. V. (1961). The Hellenistic origins of Byzantine Art. Trans. S. Sobolevitch, Ed. C. Mango. New Brunswick, New Jersey: Rutgers University Press.
  3. Arnold, T. W. (1965). Painting in Islam: A Study of the Place of Pictorial Art in Muslim Culture. New York: Dover.
  4. Artuk, I. (1960). “Abbasiler Devrinde Sikke”. Belleten, 93, XXIV, 26-44.
  5. Aydin, H. (2004). The Pavilion of the Sacred Relics The Sacred Trusts. New Jersey: The Light, Inc.
  6. Barber, C. (2002). Figure And Likeness. Princeton and Oxford: Princeton University Press.
  7. Barry, M. (2004). Figurative Art in Medieval Islam and the Riddle of Bihzad of Herat (1465-1535). Paris: Flammarion.
  8. Batur, E. (1994). “A Rainbow Linking East and West-Coins of the Seljuks”. YKB Exh. Cat., No. 3, İstanbul: YKB.
  9. Black, A. (2001). The History of Islamic Political Thought. New York: Routledge.
  10. Blair, S. S. (1998). Islamic Inscriptions. New York and Edinburgh, New York University Press.
  11. Bosworth C. E. (2004). The New Islamic Dynasties, Edinburgh: Edinburgh University Press.
  12. Brend, B. (1991). Islamic Art. London: British Museum.
  13. Brooks, E. W. (1899). “The Campaign of 716-18 from Arabic sources”. JHS, 19, 19-31.
  14. Broome, M. (1985). A Handbook of Islamic Coins. London: Seaby.
  15. Browne, E. G. (1997). A Literary History of Persia. Vol. I. Bethesda, MD: Ibex.
  16. Bulliet, R. (1994) Islam The view from the edge. New York: Columbia University Press.
  17. Burton, Sir R. F. (1964). Pilgrimage to Al-Madinah and Meccah. Vols. I, II. New York: Dover.
  18. Colish, M. L. (1997). The Medieval Foundations of the Western Intellectual Tradition. New Haven & London: Yale University Press.
  19. Creswell, K. A. C. (1958). A Short Account of Early Muslim Architecture. London: Penguin.