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"Nummiyyat", the plural of "Nummiyy". In his Arabic dictionary, "Almuheet", Al– Fairuz Abadi defined the word as "Nummiyy, rthymes like Qummiyy, The weights that are used in a balance…, the money  and coins that contain lead and copper… the unit is "numyah" and the plural is "Namami". The origin of the word is Latin (Nummus), and it means silver coins. The word was later use for all metallic coins.

The Science of "Numismatics'' :

Its origin is French (Numismatic) and it is the science that studies coins, weights, seals, medals and  all related items.
Ibn Khaldoun defined numismatics as : ''It is the sealing of the Dinars or Dirhems that are dealt with among people, with a new engraved with inverted pictures of words.  When it is  minted on Dinars or Dirhems, the designs appear straight. The value of that specific coin is then evaluated according to the value of its constitution and a unique value is assigned to that specific coin. It is then dealt with numerically. However, if no unique value could be assigned it,  it would be dealt with according to its weight ''.

Introduction :

Since the development of man, which lead to enlarging his social cell from his ''Family'' to his ''Tribe'', and after he moved from his tent to settle in villages or cities, he expanded the scope of his work and felt the need for social communication.  He worked to give, and gave to take, and he could no   longer     self satisfy his needs. He realized that he is an active member in a social community. Exchange was the preliminary means of communication among people. This method was complicated. A person might not be able to find his needs with the other party. He might need to carry successive transaction in order to get what he needs.

The first people to introduce coins were the ancient Assyrians in Mesopotamia in Iraq. That was during the 9^th and 8^th century BC. They introduced a metallic coin with a specific weight. Later, to simplify the process of exchange, transport and sales, they introduced multiples and sub–units for that coin. The concept became very popular in most of the ancient world countries.

Starting from that concept, and around the year 650 BC, the ''Lids''– inhabitants of Asia Minor coasts- used the first engraved or designed coin in history. Around the year 600 BC, they developed this industry by engraving the names of their kings. Later, around the year 550 BC, they minted coins from pure silver and gold engraved with picture of lion heads and turtles.

This industry was then transmitted to other countries such as ancient Iran, then to the Greek and the Byzantines (before Islam), later to the Hume–iris in Yemen. Before Islam and for short periods, the Arabs started using the Byzantian gold coins (the Dinar), known among the Byzantines as the  (dinarious ). They also used the copper Byzantium (Fils), which was called  (Foluos). In addition to that they used the silver Persian Sassani Dirhem, which the Persian called (Deram). The origin of the word is the Greek (Drakhma). However, they rarely used the Humeiri coins, who market was limited locally.

Islamic Numismatics :

despite the numerous conquests that took place, this situation was sustained at the age of the prophet Muhammad (PBUH) and his Caliph Abi Bakr Al- Siddiq. Caliph Omar bin Al- Khattab, however had introduced changes on coins that were minted in the Islamic countries starting year 18 AH – 639 AD. 

He added to it some Arabic words such a : ( Bism Allah ) : In the name of  God, and (Jayyid) :good, and on some others the statement (Muhammad Rasoul Allah) : Muhammad the Messenger of God. The purpose behind this, was to differentiate them from other coins. The weight of the coins was slightly adjusted totally some Islamic religious needs such as the alms  (Zakat), and land  Tax (Kharaj) etc.

The third Caliph Othman Bin Affan applied the same policy. He hardly introduced some  changes, save some expressions as (Bism Allah Rabbi) : in the name of God, my God.

In the year 41– 42 AH = 661- 662 AD, the first Umayyad Caliph, Moa'weya Bin Abi Sufyaan minted silver coins in the Sassani style. He printed on them  his name in ''The Fahlawi'', the Persian language.

 Abdullah Bin Zubeir, who claimed the Caliphate for himself, followed his steps after adding his title as (Amir Al-Mo'emineen) : Commander of the faithfull, and so did Qatari Bin Al-Fujaa'h Al–Khariji, who added his motto (La Hukm illa Lillh) : No one governs but God.

The Byzantine copper coins underwent some changes too. Some Arabic words  such as (Tayyib) : Goodness and (Wafi)  : Faithfull were added, Along with  the   place of minting such as (Bi-Hums) : In Emesa, or (Bi–Dimashq). In Damascus that was at the commencement of the Umayyad period and prior to the total Arab-byzant of Numismatics.

Then came the Umayyad Caliph, Abdel Malek Bin Marwan, Who was a man of development and reforming. After conferring with the elite of the Muslim scholars, he decided to radically Arabicize all coins, in order to give them a pure Arabic–Islamic identity. This process was gradually fulfilled over four years commencing in 74AH– 693 AD. At the end of 77AH– 696 AD, the  first Arabic numismatic appeared. It was the famous Dinar that was called  the Dinar of Abdel Malek Bin  Marwan.  Next year, it was followed by the silver Dirhem, and other copper coins.

This issue was characterized by some Islamic theological expressions and some verses from  the Holy Qur'an which had many implications such as :

-  Islam is the religion of the State, and its slogan is the Unity of God.

-   A worldwide invitation for non–Muslims to embracers, of the Unity of God and his soleness in order to inculcate this motto in their minds.   

  In addition to being an economical currency, numismatics had propagandistic signals, that could not be overlooked. These coins would reach countless hands, and every piece of information that they carry, would deliver a vital message.

  Islamic numismatics continued in the same style : Its Dinars carried expression indicating  God's unity  and some Quarnic verses, while their Dirhems and Fills carried, in addition to that, the year and place of  mint. The Umayyad  Caliphs also allowed some of their rulers to imprint their names on Dirhems  such as Al–Hajjaj, Al–Muhallib  and others.

  The Abbasids at first did not introduce any changes in their minting, save adding the expression (Muhammad Rasoul Allah) : Muhammad, the messenger of God on the back of the coins. That was to indicate that the Islamic  state had not changed in spite of the change in the ruling family, which was a descendant of the family of prophet Muhammad (PBUH).

  At the age of Haroun Al–Rasheed, some expressions appeared such as (Mimma Amara Bihi Abdullah Haroun, Amir Al–Mo'emineen). As per the order of Abdullah Haroun, the Commander of the faithful. The name Ja'afar Al– Barmaki, his close Minister, who was also the commander of the minting process, also appeared on some coins. Haroun's wife ''Zubaida'', who had a vital social role, had her name imprinted on others. In addition to that, the names of some Abbasid rules were minted on silver Dirhems and copper fils.

  During the period of  Al–Rasheed's sons. Al-Ameen and Al–Ma'amoun, their conflict was apparent on  their coins. The coins used to carry personal political messages. They used coins as a means of media for their personal desires. Anyone, who studied that period's coins would clearly see that conflict. Al-Ameen, for instance, printed the statement (Rabbi Allah) :  My Lord Allah , after being accused of Atheism, which disqualified him as a Caliph. Al–Ma' amoun, who was the heir of his brother  Al-Ameen, on the other hand, minted coins in the Persian  areas he had control over, with his title  (Al-Imam ), which meant in Persian the assigned leader of Muslims, who must be a descendant of the  family  of the prophet Muhammad ( PHUB).

  The implication of this was clear. Knowing that his mother was Persian, and that the majority of his supporters were from the Persian rather than Arabs, he wanted to emphasize that he was the Imam, and hence he had the right to delegate leadership to whomever he appointed as his heir, without the conditional pledge of allegiance that was a Sunnah. The proof for that was that, directly after this act, Al-Ma'amoun minted a coin with the name of (Ali Bin Mussa Al-Rida) as his Heir. That was even before he settled as Caliph in Baghdad. It is worthwhile to mention that Ali Bin Mussa Al–Rida was  poisoned while Al–Ma'amoun was on his way to Baghdad and before the arrival.

  Since the age of Al–Rasheed, the names of the Caliphs and coins were inseparable. This matter was sustained beyond the dismantle of some Islamic countries from the Muslim Empire, which started with the Umayyad in Andalusia in 138 AH-755 AD, and was followed by The Aghalibas in North Africa,  whom Al-Rasheed had given autonomy, to use them as a shield against the covetousness of Andalusia. Later, many states sought political and administrative independency, while sustaining the religious centralization with the Islamic Empire. Examples of those were the Samannis, the Buweihis, the  Gaznawise, and the Seljuke's Persia and Transoxiana. The Ikhshidis, the Tolonis.

 The Qarametah, the Fatimids, the Ayyhoubis, and the Mukluks in Egypt, Syria, Yemen and other areas of the Arabian Peninsula. And the Murabitoun, Al-Mohades, Banu-Hafs,Banu-Mareen, Banu-Zeiri and others in North Africa.

The dissension increased causing more petty states to appear. There were the Ilkhanis, The Jelae'ris, the ''Aaq Quyunlu'' and the'' Qara Quyunlu'' in the mountain of Persia, and the Safavids, the Zindis, the  Ifsharis, and the Qajaris in Persia. In Mosul, there were the Hamadanis, the Artaqis, and banu- Zinki,        and the Rum seljuke's in Anatolia. In Herat, Khrasan and transoxiana, on the other hand, were the Persian Seljuke's and the Tamaris, while in India the epicures of the Mogul resided along their ancestors and different sects. Andalusia succeeding the Umayyad, was ruled as small kingdoms that    witnessed its decline.

 The Ottomans ruled in the Eastern countries and in some of the countries of North Africa, the Balkan, and parts of Europe, while the Khanate and many others ruled Mid Asia during the late centuries. Each and petty state or emirate had its own coins, which carried the name of its ruler and the place and  year of mint.That was their means of preserving their identities and protecting their geographical boundaries. The coin also carried some religious Islam expressions that varied According to the different ruling sects. furthermore, some rulers insisted on imitating the western countries by putting   their pictures on their coins. Examples on those were some of Bani-Artaq in Mosul, and some Rum Seljuk's in Anatolia.

 It is worthy of mentioning that Abdel Malek Bin Marwan was the first Muslim Ruler who added his picture on his arab-byzant of numismatics as mentioned earlier. However, he withdrew his act, as a result of the severe objection he faced from the Muslim scholars.

The Islamic numismatics enclosed vast amount of information in both their shape and content. This historical information branched into areas of different nature, such as political, religious, social, economical, geographical, artistic and cultural. It was hence a documentary evidence, which was described by many scientist and historians as:

 "Through it (numismatics), we can quote history, and debate many important events, for it is an incontestable and undisputable evidence''.

 We can also say : we can use numismatics to corroborate history and explore all its curves and aspects. If we, Muslims thoroughly and systematically studied our numismatics, probed into the depth of each coin, organized all this information and documented it with information on other coins from other      periods, we could then, read a history that might not resemble what we generally know. This reading might lead us into information and indisputable facts that are in argument and which could be very beneficiary to us in many areas of our present and future.

 We previously discussed the different implications of Numismatics such as religious, propagandistic and political, however, we failed to mention one more very important implication, that is, its economical value. Muslims in this area proved their competence and outstood all who preceded them. A proof of that was when Abdel Malek Bin Marwan adjusted the weight of the first Arabic Dinar into 4.25g as compared to 4.55.g, the weight of the Byzantinian Dinar. This new weight was employed as a basis for Islamic Dinars for many centuries to come.  He also adjusted the weight of the Sassani Dirhem from 3.98 g that was 4.15g before Omar Bin Al-Khattab made the first adjustment to 2.97 g.

  The reason behind adjusting the weight of the Byzantinian Dinar (Solids), was the difficulty to adapt it to fit the Arabic weights, and hence their value. Furthermore, its weight was not a multiple, nor a  divisor of any Arabic or local Unit of weight used precious metals. It rate of exchange against other coins in circulation was very complicated. That was why it was important to affix a new weight that would fit it with the units of measurements,  which were dealt with in the wild Islam world.

Another value of the Islamic numismatics was its documentary feature. It precisely specified the places of minting, which defined the political geographical map of the ancient Islamic state, in general, and of  the smaller states that ruled within it. It clearly denoted the ''to and fro'' alterations that were witnessed  on their boundaries at different periods.As, for the designs, and away from the forbidden figurative and portrayal designs, the artists were so creative. Their designs of plants, geometrical figures and writings in various scripts were superb. They were pieces of art that made up for the religious restrictions, which represented a challenge to these artists.

Some of those designs were the ''Kufi''  scripts on the Umayyad coins. It started off with the soft Kufi, then with the slightly hard Kufi and later with the elegant firm kufi on some occasions and the less  firm on others. Like the Umayyads, the Abbasid continued to use the kufi script on their coins until the  age of Al-Ma'amoun, who introduced changes to the design of the coins to add to its attraction. The new design was passed over to those, who succeeded the Abbasids and ruled independently. By the end of the Abbasid age, the script was changed to ''Naskh'' and ''Thuluth'' in the whole eastern Islamic  countries.

Studying the artistic value of numismatics, such as the style of minting, decoration and script, reinforces the result of the archeological and artistic studies of other Islamic monuments and remains. It is also a means of evaluating the precision and refinement of industry as such, in certain ages. The elegancy or weakness of the script, the roughness or softness of the coin, the delicacy in implementing the designs with respect to thickness, roundness, angles, and so on, are all measures that help evaluate industry.

In brief, since its invention, coins played a vital role in human history. People used them as a currency, a medium of exchange, a value storing medium,  a base for future valuation and a means of media. Trough it, they published their political messages, religious missions, and their cultural arts. It was a  documentation of the geographical boundaries of their states, and exhibited their economical power. As such, it was considered  an important aspect of civilization and development, and a firm documentary means that enlightened various hidden aspects in the history of people and countries . It sometimes led to the correction of misconceptions of historians and uncovered some missing  pieces of the puzzle of history.

Al-Karmaly wrote on numismatics :" This branch of history is tremendously useful, and can have extremely dangerous implications, for it is built on evidence that cannot be corrupted''.

 A - ARABIC SOURCES :

1- AL-NOQOUD AL-ARABEYAH AL-ISLAMIYAH FI MATHAF QATAR  AL-WATANI, PART II , IBRAHIM AL-JABER ,QATAR 1992 A .D .

2-  AL-NOQOUD AL-ISLAMIYAH, ANISTAS AL-KARMALY – CAIRO 1939 A .D .

3- AL-NOQOUD AL-ISLAMIYAH AL-QADIMAH,TAKI-EDDIN AL-MEQREEZI, AL-QUSSTANTEN-  EYYAH 1880 A . D.

4- AL-QAMOUS AL-MUHEET ,AHMED AL-FAIROUZABADI.

5- FOTTOH AL-BULDAN ,AHMED BIN YAHYA AL-BALAZARI , BIERUT 1984 A .D .

6- MATHAF AL-OMLAT AL-MAHFOUZA FI  MOUASSASAT AL-NAQID AL-ARABI AL- SOUDI, AL-RIYADH ,K.S.A . PUBLISHED BY RIYADH BANK 1416 A.H .

7- MUKADDIMAT IBN KHALDOUN,ABDUL RAHMAN IBN MOHAMMAD , AL-SHARQIAH PRESS,CAIRO 1327 A.H .

8- NASHA’AT AL-SIKAH AL-ARABEYAH AL-ISLAMIYAH, MOHAMMAD ABO AL-FARAJ AL-ISH,  NO 10 AL-QAFELAH MAGAZINE,AL-ZAHRAN 1979 A . D .

9- AL-MASKOUKAT AL – ISLAMEAH WA  DELALATEHA AL-TAREKHEYAH FI AL-ASER     AL-A’ABBASI AL-AWWAL  ( 132 – 218 A.H , 749 – 833 A .D), NASR-EDDIN  FARFOUR ,RESEARCH FOR P.H.D 1995 A.D , UNDER PUBLISHING .

B –  NON-ARABIC SOURCES :

 1 - LANE  POOLE ,STANLY . CATALOGUE OF ARABIC GLASS WEIGHTS IN THE BRITISH MUSEUM   LONDON -1981 A .D   .

 2 – MILES. (G,S)., RARE ISLAMIC COINS , NEW YORK -1950 A . D .

 3 – TIESENHAUSEN,WLADIMIR. KHALIFES,ORENTAUX ST. PETERSBURG .1873 A .D .

 4 – WALKER ,JOHN . A CATALOGUE OF THE ARAB SASANIAN  COINS IN THE BRITISH

MUSEUM , LONDON 1941 A . D .

 5- WILLIAM KHAZAN , THE COINAGE OF ISLAM COLLECTION OF WILLIAM KAZAN ,BANK OF BEIRUT – BEIRUT, LEBANON 1983 A.D .