1037

AWADH: temp. Nasir-ud-Din Haidar, 1827-1837, AV medal (23.17g), unknown mint, AH1251

Currency:USD Category:Coins & Paper Money / World Coins - World Start Price:12,000.00 USD Estimated At:15,000.00 - 20,000.00 USD
AWADH: temp. Nasir-ud-Din Haidar, 1827-1837, AV medal (23.17g), unknown mint, AH1251
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AWADH: temp. Nasir-ud-Din Haidar, 1827-1837, AV medal (23.17g), unknown mint, AH1251, Rabino-41, a Shi'ite religious medal, without mention of ruler or administration, weight of 5 mithqal or 2 Indian, AH1251 extended from 29 April 1835 until 16 April 1836, VF.

The obverse bears the text in the center, ana hajjat Allah wa khassatahu, "I have performed the Hajj for God and honored Him (by doing so)," with the names of the Shi'ite Imams in the margin, the reverse bears a couplet praising the coins of the Master of Time (saheb oz-zaman).
Although there is no clear evidence that this medal was ordered by the nawab of Awadh, it was the state of Awadh that had a significant Shi'ite population, both within the region ruled by the nawad and in several subordinate states. The manufacturing style does not resemble anything that was possible in Iran, perhaps not at Lucknow (the capital of Awadh), but the style and calligraphy is virtually identical to that of the contemporary Mughal nazarana rupees, such as KM-779.1 of Muhammad Akbar II struck until AH1249, as well as earlier examples dating back to the late nazarana issues of Shah Alam II. These were struck at the mint of Delhi (Shahjahanabad). This it is likely that this medal was struck for whoever requested its preduction, either at the Delhi mint, or at one of the British Indian mints, public or private.
What might be the purpose of a heavy gold medal for those who completed the hajj? It would seem most likely that it was presented either to a ruler who had himself performed the hajj, or to any important person after completing the hajj, whether in India or elsewhere.
My personal feeling is that this piece was privately made, and sold to whoever wished to have one and could afford it, or to any ruler, in India or elsewhere, who intended to present to an important Shi'ite citizen who had accomplished the hajj.
This same piece was sold at the Islamic Coin Auction 13, lot 626, on 30 October 2007, where it fetched £7500, then equivalent to just over $15,000. It was listed there as a Qajar medal of Muhammad Shah (1834-1848), as it had been published by Rabino. Neither Rabino nor the ICA catalog presented any further information about the origin and purpose of the medal. According to S. Bhandare, a few pieces have appeared in the Indian coin market over the past several decades. According to Rabino, the specimen he published has been in a Geldining auction in either 1936 or 1937, when the king of England was still the Mughal emperor of most of India.


ADDITIONAL INFORMATION:

Obverse:

The central medallion says: ana hujjat-ullahu wa khassatuhu
This translates to: I am Proof of God and (among) His Chosen

This probably refers to Imam ‘Ali ibn Abi Talib, one of whose honorifics is “hujjat-ullah” – Proof of God. This has also been used generically for prophets in Islam, and especially for the Prophet Muhammad, but in this context probably refers to Imam ‘Ali.

The term “khassa”, which means “specially chosen” or “elite” also has a technical usage in Islam. In particular, all believing Muslims are regarded as “awliya-al ‘amma” of Allah, i.e., “His friends in general”. However, Sufis of extreme distinction are called “awliya -al khassa”. Since Imam ‘Ali is regarded (by virtually all Sufi orders, including Sunnis) as the First Sufi or the greatest of Sufis, he is the premiere among the “awliya -al khassa”. It should also be noted that one of Imam ‘Ali’s honorifics is “wali-ullah” (“Friend of God”, or “Viceroy of God”), and “wali” is the singular of “awliya”. The phrases:

ash-hadu anna ‘aliyyun hujjatullah (I bear witness that indeed ‘Ali is the Proof of God)

and

a ash-hadu nna ‘aliyyun wali-ullah (I bear witness that indeed, ‘Ali is the Viceroy/Friend of God)

are used in the Shi’a liturgy on special occasions.




The inscription around the margin reads:

mustafa-o seh muhammad murtaza-o seh ali
ja’far-o musa-o zehra yek husayn-o doo hasan

(Mustafa and three Muhammads, Murtaza and three ‘Alis
Ja’far, and Musa, and Zehra, one Husayn and two Hasans)

This refers to the following people:

Mustafa = the Prophet Muhammad, who is also known as “Mustafa”

Three Muhammads = Three Shi’a imams:
The fifth imam, Muhammad ibn ‘Ali (Baqir-ul-‘ulum) – 677-732 CE
The ninth imam, Muhammad ibn ‘Ali (at-Taqi) – 810-835 CE
The twelfth (hidden) imam, Muhammad ibn al-Hasan (al-Mahdi) – b. 868 CE

Murtaza = The first imam ‘Ali ibn Abi-Talib, who is known as al-Murtaza

Three ‘Alis = Three Shi’a imams:
The fourth imam, ‘Ali ibn Husayn (Zain-al Abidin) – 658-712 CE
The eighth imam, ‘Ali ibn Musa (ar-Rida) – 765-817 CE
The tenth imam, ‘Ali ibn Muhammad (an-Naqi) – 827-868 CE

Ja’far = The sixth imam, Ja’far ibn Muhammad (as-Sadiq) - 702-765 CE

Musa = The seventh imam, Musa ibn Ja’far (al-Kazim) 744-799 CE

Zehra = Fatimah az-Zehra, the daughter of the Prophet Muhammad, wife of Imam ‘Ali
and mother of Imam Hasan and Imam Husayn

One Husayn = The third imam, Husayn ibn ‘Ali, the martyr of Karbala – 626-680 CE

Two Hasans = Two Shi’a Imams:
The second imam, Hasan ibn ‘Ali – 624-670
The eleventh imam, Hasan ibn ‘Ali (al-‘Askari) – 846-874

Thus, the text refers to the Prophet, his daughter, and all twelve Shi’a imams.


Reverse:

The text is a couplet that reads:

lotf-e haq taa-ke dar jahan baaqeest
sikkey-e sahib-uz-zaman baaqeest

As long as the favor of God remains upon the Earth,
The coin of the Lord of Time endures


There are two specific points here:

1. The term “sahib-uz-zaman” literally means “the Lord of Time”, but in Shi’a theology, it refers specifically to the twelfth Hidden Imam, al-Mahdi, who is predicted to return at the End of Time. It can also refer to the current Imam, but he is the current Imam for the rest of time.

2. The term “coin”, in Persian usage, means not just coinage but also “rule”, so that the phrase “The coin of King X prevails in the realm” means that King X holds power.

Thus, taken together, the two lines of the couplet refer to the Shi’a belief that all time since the vanishing of the Hidden Imam is under his rule, that his “coin” endures throughout the world. Of course, the dual meaning that the rule of the current king should endure (and that he is Lord of Time) is almost certainly implied as well. This type of double entendre was standard practice in the court poetry of the time.