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?'

Bu makale, Hicri Takvime göre 77 (696/7) yılında reforme edilmiş dinara, yani şekilsel olandanepigrafik İslami para birimine geçmenin, her ne kadar reforme edilen bu para birimi sadece bida yazısıtaşıyor olsa da, oldukça özel sebepleri olduğunu önermektedir. Bu reformun, imparator II. IustinianusunHıristiyan teslis prensibine ait olan tirazın sikkelere ve diğer resmi eşyalara geri dönmesini talep edenve bu yapılmadığı takdirde peygambere yapılacak bir lanetlemenin oldukça geniş bir alanda dolaşımdaolan Doğu Roma parasına basılmasıyla tehditte bulunan üçüncü elçisinin M.S 696-7 de Şama varışıylailişkili olduğu önerilmektedir. Hicri takvime göre 74 ve 77 yılları arasında Abdal Malikin dinarlarının önyüzünde basılan Ayakta Duran Halif e betimlemesinin bazı Hıristiyanlar tarafından Peygamberin ya daher şeye gücü yeten (Allahın) Müslümanlar tarafından tapınılan bir putun betimi olduğu şeklinde yanlışanlaşıldığı ve yorumlandığı önerilmektedir.

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

This article suggests there were quite specific reasons for the change in A.H. 77/696-7 to areformed dīnār, the change from a figural to an epigraphic Islamic currency even though this reformedcurrency carrying only script was itself bida. It is suggested that this reform was associated with thearrival in Damascus in 696-7 A.D. of the third envoy from Emperor Justinian II demanding the return ofthe Christian Trinitarian tiraz to the coinage and to other official items, with the associated threat that ifthis was not done an imprecation on the Prophet would be struck on the widely circulated East Romancurrency. It is suggested the depiction of the Standing Caliph struck on the obverse of Abd al-Malik sdīnārs 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 adepiction of the Caliph. To prevent any further confusion concerning the relationship between legend andimage on the obverse of the dīnār, the image was dispensed with, resulting in the epigraphic type of dīnār.

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