rıdvan çeliköz: Dış Kanıt ve Tanıklarla Tarih İnşa etmek (2).

Sikke Örnekleri

Örnek olay;

(Paganlıktan Hristiyanlığa)

Sikkeler üzerinden Habeşistan Kralı Ezana'nın dönüşümü.

Habeş: ዒዛና ‘Ezana, ዐዘነ ‘zn Aezana, Aizan,Aezanas

Ezana ve kardeşi Sayzana tahta geçemeyecek kadar genç olduğu için, anneleri Sawya (Sophia) kraliçe naip olarak hizmet etti. (Babası Ella Amida (Ousanas)

M.S. 320 – 360 arası Krallık Yapmıştır (Negus, Necâşi).

İslam Sikkelerinin izini sürdüğümüzde din değiştirmek yerine, ekonomik ve siyasi bir geçiş görülmektedir. Yazıda bunlara örnek verdik. Geçişleri ve tarihleri gösterdik.

MS 697'den önce basılan sikkeler, Bizanslıların ve Sasanilerin İslam öncesi geleneklerine uygun olarak hükümdar figürlerini ve diğer sembolleri tasvir ediyordu. Buna karşılık, halife Abdülmelik'in (h. 685–705) yedinci yüzyılın sonlarında sikke reformları başlatmasından sonra basılanlar, yalnızca epigrafikti ve Kuran ayetleri ve dini ifadeler içeriyordu.

Ek bilgi;

Marian Cross, Meryem'in İsa'nın kurtarıcı göreviyle olan yakın ilişkisinin sembolik bir temsilini tanımlayan bir terimdir. Haçın altındaki "M" harfi, Meryem'in haçın dibinde olduğunu gösterir.

Sikkelerle Kronoloji Oluşturmak:

Justinianus I,527-565

II. Justin 565 ile 578 yılları arasında Justinyan Hanedanı üyesi olarak , 574-578 döneminde II. Tiberius Konstantin ile ortak imparator olarak, Doğu Roma/Bizans İmparatorluğu imparatoru olarak saltanat sürmüştür.

II. Tiberius Konstantin 578 – 582

Maurice Tiberius, Yıl 11 (592/593)

Phocas (Phokas İmparator) 602 - 610

Heraclius (imparator) 610 - 641

Constans II (641-668)

Constantine IV (668-685)

II. Justinianos ilk defa 685-695 ve ikinci defa 705-711 arasında saltanat süren Heraklius Hanedanı mensubu son Bizans imparatorluğu imparatoru olmuştur.

İslam Sikkelerinin Kronolojisi:

“Between the overthrow of the Byzantine provinces in the Near East in the late 630s and the introduction of an Islamic coinage by Mu‘awiya (probably in the late 660s), several types of coinswere struck in the geographical area that came to be known to the Arabs as Bilad al-Sham.

Theiconography of these is mainly derived from the Byzantine coinage of Heraclius and Constans II”

Geçiş örneklerin gösterildiği makaleler için;

Wolfgang Schulze

https://www.academia.edu/20627480/The_Spear_on_Coins_of_the_Byzantine_Arab_Transition_Period

Daha fazlası;

https://independent.academia.edu/WolfgangSchulze

“When it came to striking new gold coins the existing Byzantine prototypes were used but any overt Christian symbolism such as a cross was simply removed,” says Stephen Lloyd, coin specialist at Morton & Eden. “In the early years of the great Muslim conquests there was no existing tradition of coinage so the rulers simply adapted or took inspiration from what coinage was in use for their own purposes." Like this silver Arab-Sasanian coin dubbed the "Standing Caliph", because one side depicts a standing figure of a man holding a sword, thought to be the Ummayad Caliph Abd al-Malik. The popular coin was later struck in gold and copper in Syria, with Damascus serving as the capital of the Caliphate. (Credit: Morton & Eden)”

The other side of the "Standing Caliph" shows the crowned bust of the Sasanian King Khosrow II (591-628AD). The coin is similar to existing silver drachms, which were in circulation at the time. By this point in history, the Muslim conquests had extended both east and westwards, uniting both the former Byzantine and Sasanian empires, and their coinage, under one empire. (Credit: Morton & Eden)

The Mihrab and Anaza drachm gets its name from its unique design. The coin features one of the earliest depictions of a mihrab, or arch, a distinct curved structure often found in Islamic architecture. In the centre is the anaza, or spear, to honour the one said to be carried by Prophet Muhammad. Scholars have also suggested that the coin might have been used as military coinage, since armour is depicted. (Photo credit: Morton& Eden)

After three decades of varying forms of hybrid coins, in the year 77 H [696AD] the first Umayyad gold dinar was struck, heralding the birth of a new purely Islamic coinage," says Lloyd. These marked a shift in design, showing no imagery as the earlier coins did - just clear and simple quotations from the Quran. In contrast to the Christian doctrine of the Trinity, these coins are engraved with words that emphasise the oneness of God, such as "There is no God but God", in Arabic script.

“Abd al-Malik ibn Marwan’s introduction of a single, unified and distinctive Islamic gold coinage has rightly been seen as a landmark in the early history of Islam. The gold dinar is beautiful in its striking simplicity, and is obviously and uncompromisingly Islamic," says Lloyd. (Photo credit: Morton & Eden)

https://www.middleeasteye.net/discover/coins-muslims-islam-seventh-century-arabia

https://independent.academia.edu/WolfgangSchulze

M. 647–658.

https://www.metmuseum.org/art/collection/search/479420

H. 50 (M.670).

H. 60 (M.680)

H.70 M.690

“Two gold dinars minted in Damascus, ca. 690 CE, and, for comparison, two gold solidi of Byzantine Emperor Heraclius, 610-641, on which the Umayyad coins were modeled. Note though that the bar on the cross has been removed.

The Arabic inscription on the Umayyid coins reads: "In the name of God."

https://depts.washington.edu/silkroad/museums/bm/bmislamiccoins.html

(M 692)