Later, the type was completely revised, so as to include inscriptions and ornaments only. (Depictions of human beings is prohibited according to Sunni Islam). These coins are known in Arabic as dirhems. The dirhems of the caliphate gained wide acceptance.
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These were basically silver dirhems and copper fils in small number. Later on, coins of different Moslem dynasties of Turkish origin were used in money circulation. Starting from the 16th century coins of Iranian shahs dominated in circulation in Armenia. In the 17th century one can observe a massive penetration of west- European thalers into circulation in Armenia.
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Various Arabic dynasties continued to issue dirhems for centuries after the demise of the classical caliphates. There is a great variety of types, although retaining the inscriptions and ornaments only formula. In medieval Europe (outside the Byzantine Empire), the coinage was very complex, as the types were often different from one (small) region to another. In some regions, certain coin types became a commonly accepted coin type in inter-regional trade.
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They are consequently found along trading routes in Ukraine, Russia and Scandinavia. Dirham minted in the name of the Aghlabid ruler Ibrahim I (800-812) and the Abbasid Caliph al-Ma'mun (813-832). It is similar to regular Abbasid dirhams but showing early signs of emerging independent coin types. As the power balance within the caliphate changed (weaker central power), the names of local leaders, or feudal lords, were increasingly indicated on the dirhems.
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At this time the number of mints increases. The coins "dirhems" are displayed in the show-windows of the hall The Ancient World Hall "Ancient world" hall presents complex of unique exhibits of antiquity. The Issyk burial mound (5c. BC) is considered to be the largest archeological monuments of the Saka period, which has been discovered by the group of scientists under the leadership of Kazakhstani archeologist and historian Akishev in 50 km to the East from Almaty city in 1969.
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In addition to stripping al-Azhar of its status as congregational mosque, Saladin also ordered the removal from the mihrab of the mosque a silver band on which the names of the Fatimid caliphs had been inscribed. This and similar silver bands removed from other mosques totaled 5,000 dirhems. Saladin did not completely disregard the upkeep of the mosque and according to al-Mufaddal one of the mosque's minarets was raised during Saladin's rule. The teaching center at the mosque also suffered.
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Gillian and the rest of the team proceed to excavate the second place, now distinctly forming a crucifix shape when looked at from above. Before long, a skeleton is found, with more dirhems scattered around. This leads to much speculation, as the crusades happened in the Holy Land, not in England. Before long, however, Gillian and Ben have to leave to go to the launching of a book written by the head of the archaeology department, Daniel Mastiff, entitled Sex Rites of the Ancients.
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The episode is set in the City of Bath, and Gillian Magwilde and her team have been called out to a building site, after builders found Arabian dirhems buried in the site. After being told off briefly by Ben Ergha, Vivian Davis is revealed to be the student archaeologist studying with the team. Gillian has a cold, snubbing attitude towards Viv in the beginning, telling her to simply get on with some cataloguing. But after further inspection of the computerised earth scanner, Viv notices that there is more to the dig site.
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The oka, okka, or oke (Ottoman Turkish اوقه) was an Ottoman measure of mass, equal to 400 dirhems (Ottoman drams). Its value varied, but it was standardized in the late empire as 1.2829 kilograms.OED; but Kélékian gives 1.285 kg 'Oka' is the most usual spelling today; 'oke' was the usual contemporary English spelling; 'okka' is the modern Turkish spelling, and is usually used in academic work about the Ottoman Empire. In Turkey, the traditional unit is now called the eski okka 'old oka' or kara okka 'black okka'; the yeni okka 'new okka' is the kilogram.
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An ancient Jewish community existed in Balkh as recorded by the Arab historian Al-Maqrizi who wrote that the community was established by the transfer of Jews to Balkh by the Assyrian King Sennacherib. A Bāb al-Yahūd (Gate of Jews) and al-Yahūdiyya (Jewish town) in Balkh is attested to by Arab geographers. Muslim tradition stated that the prophet Jeremiah fled to Balkh and that Ezekiel was buried there. This Jewish community was noted in the eleventh century as the Jews of the city were forced to maintain a garden for the Sultan Mahmud of Ghazni for which they paid a tax of 500 dirhems.
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There are also two allusions dating from an earlier time, one by Hiyya, a Babylonian living in the land of Israel [Jerusalem Talmud Berakhot 5a], and the other by Adda ben Ahaba, one of Rab's earlier pupils [Sheb. 6b; Jerusalem Talmud Sheb. 32d], from which it seems that the exilarch occupied a foremost position among the high dignitaries of the state when he appeared at the court first of the Arsacids, then of the Sassanids. An Arabic writer of the 9th century records the fact that the exilarch presented a gift of 4,000 dirhems on the Persian feast of Nauruz Revue des Études Juives - hereafter R. E. J. - viii. 122.
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2003) at 114, 213. To achieve public order in the urban markets, the muhtasib would enforce fair commercial dealing (merchants truthfully quoting the local price to rural people, honest weights and measures, but not quality of goods nor price per se), keep roadways open, regulate the safety of building construction, and monitor the metal value of existing coinage and the minting of new coin (gold dinars and silver dirhems were minted at Tunis).Julien, A Histoyr of North Africa (1952, 1970) at 158. The authority of the muhtasib, with his group of assistants, was somewhere between a qadi (judge) and the police, or on other occasions perhaps between a public prosecutor (or trade commissioner) and the mayor (or a high city official).
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