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)
H.79 (M. 698–99)
Abbasi Halifesi el-Mehdi,
780
