Ancient Artifact Review 118 : An antique Indo-Persian heavy brass traveling scribe’s set (Qalamdan and Dawat), 18th–19th Century

 

This object is a Qalamdan va Dawat (also referred to as a portable brass qalamdan or traveling scribe's set). It is a traditional writing utensil set historically used throughout the Persia, and subcontinet

A Qalamdan va Dawat served as a mobile writing desk companion for calligraphers, scribes (kātibs), government clerks, and merchants.

Primary Names for the Complete Set

1. Qalamdan-e Borenji / Qalamdan-e Felezi (قلمدان برنجی / قلمدان فلزی):

   • Qalamdan (قلمدان): The general umbrella term across Persian, Qajar, and Mughal cultures for a pen case or writing set (derived from qalam = reed pen, and -dan = container).

   • Borenji / Felezi: Denotes "brass" or "metal" to distinguish heavy cast-metal traveling sets from the papier-mâché painted lacquer pen cases (qalamdan-e roghani) that became immensely popular during the Qajar period.

2. Qalamdan va Dawat (قلمدان و دوات):

   • Refers directly to the integrated combination of the pen sheath (qalamdan) and the inkwell (dawat). In archival inventory lists and museum catalogs (such as those of the Victoria and Albert Museum or the Metropolitan Museum of Art), these are frequently classified together as a Qalamdan with Dawat or Dawat-o-Qalamdan.

3. Maju (مجموعہ / مجمو):

   • In Mughal courtly inventories and South Asian Persian scribal terminology, a complete portable writing kit comprising the pen tube, attached inkwell, and hanging utility tools (likah-gir, burnishers, or keys) was often recorded under compound terms like Saz-e Kātib (scribe's gear) or Majmu'ah-ye Qalamdan.

1. Key Regional & Stylistic Markers

• Persian vs. Mughal/Indo-Persian Distinction:

  • While Ottoman pen cases (divit) are typically characterized by smooth, flat or rounded rectangular brass tubes with plain integrated inkwells attached near the end, Persian and Mughal/Deccani sets place heavy emphasis on openwork carving, complex architectural profiles, and rich surface embellishments.

  • The ribbed onion-dome (gumbad) shape of the inkwell lid is a classic hallmark of Persian (Qajar) and North Indian (Mughal/Deccani) decorative metalwork.

• Openwork Lattice (Jali / Pierced Work):

  • The main body of the pen sheath features cut-out diamond/geometric fretwork (jali), allowing airflow around stored reed pens to prevent mold or dampness. This intricate technique is deeply rooted in Persian metalwork and was adopted widely in Indian scribal arts.

• Chain-Linked Accessories:

  • The small brass implements attached via brass links (visible in the detailed shots) are specialized tools of the traveling scribe:

    • Pounce / Burnishing Plug: Used to smooth or treat paper prior to writing.

    • Ink Straining / Stirring Pin: Used to stir or adjust the cotton/silk fibers (likah) packed inside the ink chamber.

2. Form & Construction Details

Feature	Visual Observation	Technical / Historical Function
Inkwell Lid	Fluted bulbous dome with a lotus/finial handle top	Keeps ink sealed tightly while reflecting traditional Islamic architectural forms.
Lower Inkwell Neck	Chased cartouches with floral/foliage engraving	Houses decorative borders or poetic inscriptions (often dedicated to the art of calligraphy).
Pen Shaft	Double-bar tubular metal frame holding a pierced brass inner sheath	Provides structural rigidity while protecting delicate reed pen nibs from crushing.
Base & Cap Closures	Sculpted end knobs secured with chains	Ensures pen pens and tools stay intact during transit without sliding out.

3. Estimated Era & Catalog Classification

• Estimated Dating: Late 18th to 19th Century (Qajar / Late Mughal Period).

• Primary Material: Cast, pierced, and hand-engraved heavy brass (or bronze) with a rich natural dark patina.

Ancient Artifact Review 117 : An Antique Moroccan Wooden Marriage Tablet / alwah al-nikah ( 19th Century)

 

This object is a  Moroccan wooden marriage tablet (alwāḥ al-nikāḥ / ʿaqd nikāḥ), traditionally used in North Africa (particularly Morocco and the Maghreb region) as formal, durable legal marriage certificates written by an Islamic notary (ʿadl or fqīh).

Item Description

• Object Type: Moroccan Inscribed Wooden Marriage Contract Tablet (Alwāḥ).

• Material: Hand-shaped, slightly curved wooden boards (traditionally hardwood staves used for legal and educational documentation).

• Script: Written in Maghrebi script (al-Khaṭṭ al-Maghribī), recognizable by its sweeping open loops and regional orthographic features.

• Function: In traditional Moroccan and Saharan communities, legal contracts—such as marriage deeds (ṣadāq), property transfers, and religious texts—were recorded on polished wooden plaques (alwāḥ) to serve as a permanent record for the family.

Inscription & Translation

Top Tablet: Opening Formula & Marriage Agreement

• Arabic Text:

  الحمد لله ... بتاريخ ... في ربيع [الأول / الثاني] وفي [ثامن عشر] شهر ... سنة [...]

  ... وتزوج المذكور المسمى [...] ونكاح [...]

  ... ونصف [...]

• English Translation:

  "Praise be to God... Dated on the [18th] day of the month of Rabīʿ in the year [...]

  The aforementioned person named [...] was legally married in accordance with marriage law...

  ...and a half [dirhams/mithqāls]..."

Bottom Tablet: Dowry Details, Witnessing & Closing Prayers

• Arabic Text:

  ... شهد على نفسه المذكور أعلاه ... وصداقها [...]

  ... وصداقها المسمى [...] درهماً [...]

  ... قبضت منها [...] ونصف [...]

  ... ودعا لهم بالبركة والخير والنمو وبركة الصالحين والأولياء [...]

  ... شهد على ذلك المذكور ... وكتبه عبد ربه [...]

• 
  

• English Translation:

• "The aforementioned above testified upon himself... and her designated dowry (ṣadāq)...

  And her stipulated dowry consists of [amount] dirhams/mithqāls...

  She received an advance payment thereof [...] and a half...

  And [the notary] offered prayers for them for blessing, goodness, prosperity, and the blessings of the righteous...

  Witnessed to that by the aforementioned... and written by the servant of his Lord [the notary scribe]..."

   

  Age Estimate

  This object dates to the late 19th century to early 20th century (circa 1880–1930).

  • Material Aging: The patina, natural surface cracking, and wear along the edges of the curved wooden boards (alwāḥ) match wood artifacts from the late Ottoman and French colonial era in North Africa.

  • Script Style: The handwriting is a standard, slightly casual regional cursive Maghrebi script (al-Khaṭṭ al-Maghribī) commonly used by local Islamic scribes (adouls or fqīhs) in rural and Saharan Morocco during this timeframe.

  Is the Marriage Tablet Tradition Still Practiced?

  No, writing official marriage contracts on wooden tablets is no longer practiced today.

  Modern Moroccan marriage contracts (ʿaqd zawāj) are standardized, printed paper legal documents issued by official religious notaries (adouls) under the oversight of the Ministry of Justice and the Family Code (Moudawana).

  When Did This Tradition Stop?

  The transition away from wooden tablets happened gradually during the early to mid-20th century:

  • French Protectorate Era (1912–1956): As administrative systems modernized and standardized paper registries were introduced across Morocco, legal contracts shifted from wooden plaques to paper documents.

  • 1950s–1960s: By the mid-20th century (following Morocco's independence in 1956 and the codification of the original Mudawwanah family law in 1957–1958), the practice had effectively ceased, even in remote rural and Saharan communities.

  While writing on wooden tablets (alwāḥ) remains active in traditional Quranic schools (mseed or maddrasa) across Morocco as a teaching method for students learning to memorize and write scripture, its legal use for binding civil documents like marriage contracts died out around the mid-20th century.

• 
  

Ancient Artifact Review 116 : An Antique Official Stamp belongs to Raja Haji Muhammad Yacob bin Raja Bilah from Papan Perak ( 1909-1932 CE)

 

This brass/bronze stamp with hardwood handle belonged to Raja Haji Muhammad Yacob bin Raja Bilah (often abbreviated as H. M. Yacob), an official administrative ink stamp used during his tenure as the Penghulu (chief/headman) of Mukim Papan in Perak, Malaysia.

The red ink seal impression reads "H. M. YACOB RAJA BILAH" in the upper arc and "PAPAN, PERAK" at the bottom.

The Historical Figure: Raja Haji Muhammad Yacob

Raja Haji Muhammad Yacob (1870s–1930s) was a prominent Mandailing nobleman, administrative leader, historian, and pioneer photographer in British Malaya.

Key Historical Highlights

• Penghulu of Papan (1909–1932): On February 1, 1909, Raja Yacob succeeded his father as the official Penghulu (local magistrate and administrative head) of Mukim Papan in the Kinta Valley—the heart of Malaya's flourishing tin-mining boom. He served under the Perak state administration and British colonial authority for over two decades.

• Noble Mandailing Lineage: He was the son of Raja Bilah (1834–1900), a famous Mandailing leader and wealthy tin miner from Sumatra who played a pivotal role in settling the Mandailing diaspora in Perak following the Klang and Pahang wars.

• Historian & Author: In 1934, Raja Yacob authored "Tarikh Raja Asal dan Keluarganya" (The Chronicle of Raja Asal and His Family), a crucial Malay-language historical manuscript documenting 19th-century Mandailing migration, regional conflicts, and community development across Sumatra and Malaya.

• Pioneer Indigenous Photographer: He is recognized by historians as one of the earliest native Malay/Mandailing photographers in Perak, capturing rare visual records of early 20th-century local life, court visits, and community gatherings.

• Rumah Besar Raja Bilah: He operated his local administrative duties out of the landmark Rumah Besar Raja Bilah (Raja Bilah Mansion) built in 1896 in Pekan Papan, Batu Gajah. The grand two-story wooden structure remains a recognized heritage monument in Perak today.

Antique Coin Review 124 : The dated Ummayad Islamic coin from Caliph Sulayman Ibn Abdul Malik, 97 AH (715-716 CE )

Numismatic Description of the Coin

This coin is an epigraphic silver dirham issued during the post-reform Umayyad Caliphate (specifically during the reign of Caliph Sulayman ibn Abd al-Malik, r. 715–717 CE / 96–99 AH). Introduced under Caliph Abd al-Malik in 77 AH (696 CE), this strictly epigraphic design replaced earlier iconographic coinage with purely Quranic Arabic text in early Kufic script.

Obverse (Left View)

Central Field: Contains three horizontal lines declaring the primary statement of Islamic monotheism (Shahada):

لَا إِلٰهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ

(There is no god but Allah alone; He has no associate.)

Marginal Inscription: A circular Kufic legend specifying the mint location and Hijri date of manufacture, framed by concentric rings:

بِسْمِ اللهِ ضُرِبَ هٰذَا الدِّرْهَمُ بواسط سَنَةَ سَبْعٍ وَتِسْعِينَ

(In the name of Allah, this dirham was struck in Wasit in the year Ninety Seven)

Reverse (Right View)

Central Field: Features four horizontal lines citing Surah al-Ikhlas (Quran 112:1–3):

​

  

اللهُ أَحَدٌ اللهُ

الصَّمَدُ لَمْ يَلِدْ

وَلَمْ يُولَدْ وَلَمْ

يَكُنْ لَهُ كُفُوًا أَحَدٌ

​

 

(Allah is One, Allah the Eternal. He begets not, nor is He begotten, and there is none like unto Him.)

Marginal Inscription: Contains the Prophetic Mission Formula (Prophetic Shahada) based on Surah at-Tawbah (Quran 9:33):

مُحَمَّدٌ رَسُولُ اللهِ أَرْسَلَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

(Muhammad is the Messenger of Allah, sent with guidance and the religion of truth to make it prevail over all religions.)

Historical Background of Caliph Sulayman ibn Abd al-Malik

Sulayman ibn Abd al-Malik (c. 675 – 717 CE / 96–99 AH) was the 7th Umayyad Caliph, ruling from 715 CE until his death in 717 CE.

Governorship of Palestine & Ramla: Before becoming caliph, Sulayman served as the long-time governor of Jund Filastin (Palestine). During his governorship, he founded the city of Ramla, establishing it as the administrative capital of Palestine.

Political Reforms: Upon acceding to the caliphate after his brother al-Walid I, Sulayman reversed several policies of the powerful eastern governor al-Hajjaj ibn Yusuf. He dismissed and prosecuted many of al-Hajjaj's handpicked generals while releasing political prisoners across Iraq.

Siege of Constantinople: His short reign was dominated by military preparations for the Second Arab Siege of Constantinople (717–718 CE). Sulayman dispatched a massive land and naval campaign led by his brother Maslama ibn Abd al-Malik to assault the Byzantine capital.

Succession Legacy: On his deathbed at Dabiq, on the advice of the scholar Raja ibn Haywa, Sulayman nominated his pious cousin 'Umar ibn 'Abd al-'Aziz ('Umar II) as his successor instead of his own brothers or sons. This decision is widely praised in Islamic historical tradition, as 'Umar II went on to become one of the most revered rulers in Islamic history.

In the year 97 AH (corresponding to 715–716 CE), several significant historical events took place during the caliphate of Sulayman ibn Abd al-Malik:

1. Launch of the Massive Campaign Against Constantinople

Preparations for the Siege: Year 97 AH marked the peak of military preparations for the Second Arab Siege of Constantinople (717–718 CE).

Mobilization: Sulayman mobilized a massive land army and a naval fleet at Dabiq (in northern Syria), placing his brother, the famed general Maslama ibn Abd al-Malik, in command to advance across Anatolia toward the Byzantine capital.

2. Death of Qutayba ibn Muslim and Conquests in the East

Rebellion and Downfall: In 97 AH, Qutayba ibn Muslim, the governor and conqueror of Transoxiana (Central Asia), attempted a rebellion against Caliph Sulayman due to fears of being replaced after the death of his patron, al-Hajjaj.

Assassination: His own troops turned against him, and he was killed in Fergana in 97 AH. This halted the eastward expansion toward China temporarily, though it consolidated central Umayyad authority over Khorasan.

3. Expansion in North Africa and Al-Andalus

Consolidation in Spain: Following the recall of Musa ibn Nusayr and Tariq ibn Ziyad to Damascus, Abd al-Aziz ibn Musa (Musa's son) governed Al-Andalus in 97 AH, establishing Seville as its administrative capital and continuing regional consolidation.

Assassination of Abd al-Aziz: In late 97 AH (716 CE), Caliph Sulayman ordered the execution of Abd al-Aziz in Seville over suspicions of seeking independent royal rule, installing Ayyub ibn Habib al-Lakhmi in his place.

4. Establishment of Ramla as a Regional Center

Founding of Ramla: During his governorship of Jund Filastin and into his caliphate (around 95–97 AH), Sulayman founded the city of Ramla in Palestine, building its grand mosque (the White Mosque) and administrative palaces, effectively shifting the administrative capital of Palestine away from Lydda (Ludd).

Ancient Manuscript Review 211 : Antique Leaf from Majmuat Al Adiyah Manuscript from 19th Century

 

Based on the script, layout, and textual content, these two leaves form a continuous bifolium/opening from a 17th-to-19th-century Ottoman (or Arab-Ottoman sphere) devotional manual (Majmū‘at al-Ad‘iyah / Awrād) consisting of prophetic traditions (Aḥādīth), litanies of remembrance (Aḏkār), supplications (Duʿāʾ), and spiritual sayings attributed to prophets and early Islamic figures.

1. Page Layout & Physical Characteristics

• Medium & Condition: Handwritten on aged parchment/rag paper with deckled, frayed edges and historical aging/water staining.
  
  
• Script: Clear Arabic manuscript hand (utilizing a legible Naskh/cursive style).
  
  
• Rubrication (Red Ink): Red ink is used to highlight section markers, headings such as باب (Bāb – "Chapter/Section"), transition formulas like وقال (Wa-qāla – "And he said"), and key sacred phrases.
  
  
• Marginalia (انظر): The right margins feature small boxed flags containing the Arabic word انظر (Unẓur – meaning "Look" or "See"). These serve as scribal markers, study notes, or cross-references to adjacent lines.
  
  

2. Content Breakdown

Left Leaf (Leaf A)

• Prophetic Traditions (Hadith): Opens with narrations regarding the Prophet Muhammad's practices, particularly concerning acts of worship during Ramadan (حدثنا رسول الله صلى الله عليه وسلم في شهر رمضان...) and night prayers.
  
  
• Recitation & Surahs: Discusses the spiritual virtues of reciting specific Quranic chapters, notably Surah Al-Baqarah (سورة البقرة), Surah Al-Ikhlas, and protective verses.
  
  
• Supplications & Litanies: Contains famous formulas of remembrance, including:
  
  
  • Tahlīl: لا إله إلا الله العظيم الحليم ("There is no god but Allah, the Magnificent, the Forbearing").
    
    
  • Ḥawqalah: لا حول ولا قوة إلا بالله العلي العظيم ("There is no power nor strength except in Allah, the Most High, the Most Great").
    
    
• Narratives of Prophets: Mentions accounts and supplications related to Moses (موسى عليه السلام) and Abraham (إبراهيم عليه السلام).
  
  

Right Leaf (Leaf B)

• Daily Remembrance (Aḏkār): Focuses heavily on formulas for seeking forgiveness (الاستغفار), praising God (التسبيح والتحميد), and morning/evening litanies.
  
  
• Sayings of the Companions & Prophets: Quotes spiritual advice and prayers attributed to:
  
  
  • Caliph 'Umar ibn al-Khattab (وقال عمر بن الخطاب رضي الله عنه...).
    
    
  • Abu Bakr al-Siddiq (أبو بكر الصديق).
    
    
  • Jesus/Isa (عيسى عليه السلام).
    
    
• Protection & Spiritual Remedies: Outlines specific prayers for peace, spiritual steadfastness, and protection from harm.
  
  

Summary of Key Features

Feature	Details
Language & Script	Arabic (Naskh cursive script)
Genre	Devotional Litanies (Aḏkār), Prayers (Duʿāʾ), & Hadith Compilation
Key Invocations	Tahlīl, Tasbīḥ, Istighfār, Ḥawqalah, Surah Al-Baqarah virtues
Marginal Markings	انظر (Unẓur – "See/Note") study flags