Abstract
Coin minting is basically a symbol of the formation and confirmation of a political sovereignty. The Shiite rulers of al-Boyeh were among the local and regional governments of the geographical area of Iran, that  after the establishment of a political government in the year 322 AH and in imitation of the previous governments, according to the usual practice, coins were minted after the formation and stability of the political government. It seems that in the early days of the rule, the Al-Buyeh family used some of the symbols of the Abbasid dynasty and before it in their coins to validate and legitimize their political rule. that with the passage of time and the entry of this Shia political rule into the middle and final period; All the symbols of other local and regional governments have been removed from the front and back of the coins and replaced by symbols that show Shiite vision and thinking, and gradually with the passage of time, these symbols have reached a stage of maturity and complete guidance . It is one of the very important topics that the current research has aimed at, in addition to searching and analysing historical sources and new researches, to explain the reasons, motivations, and existing platforms for this change and transformation in the coins of Al Boyeh. to do and the nature of using these symbols and why not using another symbol as well as their growth and excellence from 322 to 454 Hijri, a period of 123 years with this question; What are the indicators of the minting of the coins of the Shiite Albuyeh rulers in Iran? How to challenge its adaptations, innovations and differences to other coins? Preliminary studies show that the Albuyeh ruling family, like other ruling families of their time, had to first legitimize the newly established system. They use the symbols of Bani-Abbas and before that in their coins and with the passage of time and the establishment of political rule, they tried to include Shia and Iranian symbols on their coins and their rule by minting dinar coins. (gold) and dirhams (silver) to everyone.
Keywords: Coin, Al-Buyeh Coins, Symbols of Shiite Coins, Symbols of Al-Buyeh Coins, Abbasid Coins.

Introduction
Al Boyeh rulers are the first Shiite rulers who were able to make a name for themselves in the history of Iran for 132 years from 322 to 454 AH and devote some pages of historical texts to their history. Investigating the historical developments of this period of Iran’s history requires knowing and knowing the sources that explain the historical developments of this period of Iran’s history (Faqihi, 1378: 16-17- Boseh, 1363: 220-221- Bahmanyar Kermani, Beta: 18- Ibn Athir 1373/11: 4825). Coins are one of the many important sources that can provide valuable information in all political-military-economic-social-cultural-artistic-literary-religious fields. Coins are actually the most truthful narrators of history, who have left valuable information in their hearts, which cannot be found in any of the historical texts or other surviving works of the past ages with complete accuracy and certainty. From the study of numismatic data of a historical period such as gender, metal, weight, carat, lines and motifs and slogans contained in the coins as well as the place of their minting from the intellectual, religious, cultural, political and social approach of each of the dynasties. Historically obtained useful information. From the study of the numismatic works of the Al-Buyeh period from the beginning to the year 322 (A.H.) until the fall of this government in the year 454 (A.H.) it can be seen that the coins of this period underwent many changes and many ups and downs, has gone through. So that these changes can be clearly seen in all political, social, administrative, economic, religious and cultural fields and even in architecture and coins. Research shows that the rulers and founders of the first new Al-Buyeh rule at the beginning of their work to formalize and legitimize their power structure in their efforts to benefit and adapt the civilizational, administrative, political, military and economic stages from others such as the Umayyads. They are the Abbasids, After adapting this index, they maintained it until the middle period of their 132-year rule, and after the changes and developments in the civilized, administrative, political, military, and economic fields, they replaced it with new indices, so this process continued until the fall of the rule. Albuyeh’s politics is quite tangible. In works such as Sarafraz: Avrzamani (2010); Pakzadian: 1380, Rezaee Baghabidi, (1393), Quchani, (1374); Eshraq, (1389), Quchani, (1383), Tridville (2001), George Miles (1938) The ups and downs of Al Boyeh coins developments from 322 AH to 454 AH, the end of the political rule of Al Boyeh Iran in metal, Weight, carat, lines, motifs, slogans... can be seen. Al Boyeh Shiite rulers in the very beginning of their work from the symbols of the Umayyad and Abbasid governments such as; The image of the Sassanid king (Khosro II or Yazdgerd III) was inserted on the coin (Ishraq, 1385: 3) The appearance of the name of the caliph or ruler in Pahlavi script - The appearance of inscriptions with Pahlavi script on the coin - The face of the Sassanid kings, half-faced and full-faced, appeared Appearance in the coins (Ishraq, 2015: 2) - the entry of the Islamic slogan into the Kufic script in the margin - the presence of Zoroastrian fire pits on the back of the coins - the presence of two fire guardians on the back of the coins - the appearance of inscriptions on the sides of the coins - Entering the date and place of production in Pahlavi or Kufi script- The appearance of inscriptions on the back of the coins usually used Pahlavi or Kufic script (Miles, 1363: 318-319- Sasanian Arab coins before Bani Umayyad 1-2). From the evidence and historical documents, it appears that the rulers of Buya, like the Umayyads and the Abbasids, minted gold (dinar), silver (dirham), scales or copper coins. It seems like this, when the rulers were in a good political, economic, and military situation, they minted gold or silver coins, and basically, gold and silver coins were minted in the main center of government. Later, with the gradual disappearance of the political, economic, and military influence, as well as the political rule of Al-Buyeh approaching the end of their rule, gold (dinar) and silver (dirham) coins were gradually replaced by gold coins Due to the distance from the centre of government - the reduction of central power - the lack of concentration and supervision over other states - the coins became popular in the political sphere of Al-Buyeh. From the historical and archaeological evidence and documents, it appears that the Shia rulers of Buyeh used to mint coins in many canters, and many titles and titles were used in their coins - from different styles, such as the Iraqi-Jabal-North-Shirazi style They used- Unlike the coins of the contemporary periods (Abbasians, Samanids, Ghaznavids, Seljuqs), they use the inscription script - the names of local emirs appear on the coins - they imitated the Sassanid coins and put the name of the emperor on the coin - from poems Shiites have not used it in the minting of coins - at first the grade and purity of the coins was at a high level (98%) - with the passage of time, the grade and purity of the coins gradually decreased and decreased to 50% - the name of Caliph Abbasi is on the back of the coin It was minted continuously - words such as Muhammad Rasulullah, La ilaha ila Allah, Wahadh Lashrik Leh, etc. are seen in most of the coins. So that these indicators and characteristics can be seen from the coins obtained in fifty mint centers of Al-Buye such as Qoms, Bastam, Damghan, Semnan, Gorgan, Estrabad, Amol, Sari, Frame, Hossam, Isfahan, Helwan, Dinur, Shapurkhashat, Saveh, Sinjabad, Qarmisin, Qazvin, Mah Al Kufa, Mohammadiyeh, Nayin, Hamadan, Armenia, Bardsir, Bam, Jiraft, Sijan, Arjan, Ardashir, Khoh, Janaba, Darabgerd, Shapur, Siraf , Shiraz, Fasa, Kazeroon, Kordfana Khosrow, Ibadan, Ahvaz, Izhaj, Shushtar, Jundishapur, Ramhormoz, Souq Al Ahvaz, Askar Makram, Baghdad (an overview of the distribution of minting centers in the political territory of Al Boyeh (cf. Miles, 1363: 326- Mitchiner, 1977: 121-126).

Conclusion
Al-Buye’s numismatic studies show that the coins of the political rulers of this Shiite family have experienced many ups and downs over time based on their geographical location, distance and proximity to the canters of power, followed by political, economic, cultural and social issues. In order to formalize their political rule, the Shiite rulers of al-Buyeh first followed the plan of their predecessors and after the political, economic and military changes and developments; they separated their administrative structure from the previous rule and announced the coinage of their independence to others. The minting of dinar (gold) and dirham (silver) coins is a sign of this approach, following the emergence of signs of weakness and weakness as well as the reduction of political and economic power; Coins were gradually reduced from gold to silver and with the passage of time to copper coins, and numerous changes in color, shape, inscriptions and distinguishing signs were evident in them. According to the practice of their predecessors, the first rulers of the Boyeh ruling dynasty have taken models from the coins of others, and like other contemporary ruling families, by imitating the Abbasid coins, they gradually removed their symbols and replaced them with Islamic and Shia symbols, and by adapting some of the initial coins of the regime. With the coins of the middle and final period of this dynasty, it can be seen that there are fundamental differences in the coins of this period (Baha al-Dawlah Deilmi coin - cf. http: // malekmuseum.org). This symbol has fundamental differences compared to other coins of the previous era due to the approach of the Al-Boyeh family in assigning it to the family of innocence and purity and on the other hand to Iranian’s. Although the essence of the work of the coins of this period is exactly imitation and adaptation of the Abbasid coins; But in some aspects such as color, shape, inscriptions and recognition marks, it is associated with a new approach that separates it from other coins, which can be seen in the use of many titles and titles; and also the use of styles such as Iraqi, Jabal and North, and Shirazi; It made them more distinct compared to their contemporary coins. The coins of the first period of Al-Buyeh are used with the names of local rulers and the names of Sassanid kings appear on the early coins of the rulers of Buyeh. They had a mind. In addition to this issue, to confirm their political sovereignty, the Buya emirs had to include the name of their contemporary Abbasid caliph in their coins. This symbol is less visible in the early coins of Al-Buyeh and more in the middle and final period of their rule, and later this symbol was added to it along with the symbol of nationalism and Shia rituals, so that the emirs of Al-Buyeh appointed themselves to the Zaidi and Shiite family show. In addition to this issue, except for the initial period, the Shiite ruler . in their coins. Al-Buyeh rulers dominated parts of Iran and Iraq from 322 to 454 (AH) for 132 years and made great efforts to expand their political rule over other cities in the region; But like other governments, after a period of ups and downs and the decline of their political, military, economic-social power, as well as the emergence of new powers and the court of Al-Buye being caught up in internal conflicts and family rivalries - political-economic similarities - caused it to decline in front of other powerful and coherent powers of the region such as the Seljuqs, and with the decrease of their power, the material, metal, weight, carat, lines, motifs, slogans, etc., of the final coins of this period changed A lot appeared.

Abstract
The historical city of Ujan, located in in East Azerbaijan northwest Iran, has been one of the most important cities of the Ilkhanid dynasty (1256 to 1335 AD). A number of coins were found during the excavation and study of the site by Tehran University’s Archaeological Board in 2017-2020. In this article, 13 coins have been analyzed and reported. The coins were cleaned as much as possible so that the inscriptions and designs were examined and read, whose results are presented in this paper. All of the 13 coins are minted in the styles attributed to the Abu Sa’id period, the last powerful Mongol Ilkhanid ruler born in Ujan. Based on elemental analysis, most coins are copper. Two of them are made of bronze alloy (copper-tin) and the other is made of brass alloy (copper-zinc). The use of lead has been reported in the composition of all alloyed coins. All the coins unearthed from Ujan excavations have been minted in the city of Tabriz. This is probably due to the commercial and economic importance of Tabriz in the Ilkhanid period, because no evidence of minting coins has been found or reported in the Ujan area so far. The analyses of the coins are indicative of important historical, cultural and political facts about the Ilkhanid dynasty.
Keywords: Ujan, Ilkhanid Period, Alloy, Mint, Ujan Coins.

Introduction
Ujan, located 38 km east of Tabriz, was an important city during the Ilkhanid period, serving as a summer residence for the royal family.  It was rebuilt during the Ghazan Khan Ilkhanid period but lost its importance due to earthquakes and wars. Ujan is an example of an Ilkhanid city with Islamic architecture and urban planning (Velayati et al. 2020).
Coins from Abu Sa’id, were found in Ujan and minted in Soltanieh and Tabriz. In archaeological studies, coins indicate civilization, prosperity, and decline of a territory or monarchy. The study of coins can provide insights into nations’ pasts, as well as their artistic, religious, political, and social development (Sarafrazi 2010). Ilkhanid coins are categorized into three groups: (1) early Ilkhanid period with Quranic verses and no Uighur inscriptions, (2) period of stability with Uighur inscriptions and Mongolian titles, and (3) time of Oljaitu with Persian inscriptions including Islamic testimonies, Shiite mottos, and names of Rashidin Khalifs (Avarzamani & Sarfaraz 2009).

Identification of Ilkhanid City of Ujan Based on Archaeological Finds
The Mongols’ recorded history dates back to the late 12th and early 13th centuries AD, with information from “the mysterious history of the Mongols” and Persian and Chinese records (Bosworth,1988:243). The Ilkhanid khans was elected in Qoriltay, with Maragheh, Ujan, Tabriz, and Soltanieh as capitals(Atwood 2004: 231, 233). After four seasons of study, the University of Tehran’s Archeology department discovered the historical city of Ujan, located 38 km east of Tabriz, north of Sahand Mountains, East Azerbaijan. Figure 1 shows the historical map of Ujan City (Velayati, 2016).

Historical Context of Ujan
The name of Ujan was first mentioned in the book “Masalak-al-Mamalak Istakhri” and later by other Arab geographers. In 698 AH, Ilkhan ordered the construction of the Islamic city, which was built quickly with bazaars, baths, and land divided among his relatives. Ghazan Khan rebuilt a mansion in Ujan and called it the city of Islam. Many events occurred in Ujan between 740 to 806 AH, including Amir Teymour resting in the Ghazani Palace. An Ottoman tourist reported that Ujan was once a large city but was destroyed during Holakokhan’s reign and people migrated to Tabriz. Ghazan Khan later repaired the castle of the city.

Ujan Coins
Studying the chemical composition of coins offers valuable insights into various aspects including politics, society, economics, and production methods. The origins of raw materials in different periods can indicate religion, art, culture, traditions, or architecture (Fierascu et al., 2009). Numerous coins were excavated from the historical city of Ujan and a comprehensive analysis was conducted on thirteen selected coins after thorough cleaning to ensure precise results (Figure 2).

Method 
In this study, 13 coins were imaged using Rigaku’s Radioflex-100CSB X-ray radiographic method to examine the metal core and legible motifs and inscriptions. After cleansing, the coins were imaged using a Leika / Wild M8 stereo microscope. A small part of the coins was cleaned and imaged using a FEI ESEM QUANTA 200 microscope to study the alloy composition. Elemental analysis was performed by the EDAX EDS Silicon Drift 2017 detector connected to the microscope.

Results and Discussion
The results of the elemental analysis of Ujan coins in Table 1 show that the base metal for making all coins is copper and a large number of samples have the same composition with small amounts of lead.
The thickness and lead content of coins affect their X-ray images (Figure 3). Coins with higher lead content and thickness emit fewer X-rays. The uniform distribution of lead particles in the metal matrix creates a distinction between the background and lead globules in X-ray images. This suggests that Ujan coins were cast horizontally using an open mold. Most coins have low amounts of lead, which is likely an impurity in the metal composition, associated with tin and sulfur. The lead impurities may be related to the smelting and extraction method used to mint the coins.

Inscription Reading and Minting Analysis  
Ilkhanid coins are divided into three periods based on their inscriptions, representing the cultural attitudes of Ilkhans. In the early years, they incorporated aspects of Iranian culture onto their coins, possibly influenced by advisors like Khajeh Nasir al-Din Toosi. In the second period, some Ilkhans tried to embrace their Mongolian heritage by minting coins in Uyghur script, but this failed when Al-Jaito converted to Islam and developed Islamic and Iranian culture (Yar Ahmadi, 2010: 40). Mongolian culture was marginalized, and only a few political dissidents used the second method of minting coins.
The analysis showed that corrosion and previous interventions have caused the disappearance or distortion of designs and inscriptions on some coins. Only some coins were examined and read after clearing based on evidence in X-ray radiographic images. Analysis of coins in this study indicates that they belonged to the period of Abu Sa’id, the last and greatest Ilkhan king. During his reign, coins did not follow a special formal pattern, but had limited use of geometrical and non-geometrical patterns with the king’s name, Islamic testimonies, and the name of Rashidun Khaliphs. Lion and sun motifs were prevalent, rooted in Roman Seljuq coin minting. Five, six or seven-pointed stars appeared on coins, possibly imitated from Seljuqs. Abu Sa’id also used Mihrab (altar) motif with Quranic verses on his coins (Salehi 2014: 61).
Coin UJ-01 features several motifs on one side, with the inscription “La ilaha illa Allah Muhammad Rasoolullah” on the other (Figure 4). Coin UJ-06 has an engraving depicting a rider racing on horseback, in the style of Ilkhani coins, with the phrase “La ilaha illa Allah Muhammad Rasoolullah” inscribed along the edge (Figure 5). Coin UJ-07 is well-preserved, with the ruler’s name written as “Al-Sultan Azam Abu Sa’id Bahador Khan Khaldullah Malika” and the mint name as “Tabriz Mint”. Inside a six-pointed star are the names of Rashidun Khaliphs and Hazrat Ali (AS), representing Abu Sa’id’s Sunni faith. Outside the star is the inscription “La ilaha illa Allah Muhammad Rasoolullah” (Figure 6).
During the Ilkhanid period, mints had a lot of freedom in choosing and writing inscriptions on coins, as long as they remained loyal to the Ilkhanid system and its religious policies. This allowed each sultan or ruler to change the coins according to their own taste. For example, in Amol, coins were minted with the names of the Twelve Imams even during the Timurid period. Studies show that during the time of Abu Sa’id, nearly a hundred cities and districts minted coins in his name. However, it seems that Ujan did not have a mint, possibly due to its proximity to Tabriz. Further excavation may reveal coins minted in Ujan.

Conclusion
Ujan is a city of great economic importance due to its location on the Silk Road and its role in trade. Historical sources suggest the city had many caravanserais and economic prosperity. Coins minted in Ujan, mostly from the period of Sultan Abu Sa’id Bahador Khan Ilkhani, have been found. In this research, 13 coins were examined, 10 made of copper and 3 of copper alloys. The copper used in minting is associated with lead, with uniform distribution of lead particles in the metal matrix of all Ujan coins. The horizontal minting method was used in casting alloys. Many coins have corroded or distorted designs and inscriptions, but three (UJ-01, UJ-06, and UJ-07) have almost complete Islamic inscriptions and designs in the style of Ilkhanoid coins.
The examinations show that during the early Ilkhanid period, rulers used religious inscriptions in minting coins to propagate their ideology and gain legitimacy among the people. The use of Quranic verses and inscriptions on coins from this period suggests that the Mongols, who lacked religious legitimacy to rule Islamic lands, sought to attribute their ruling to divine destiny by circulating coins among ordinary people.

The rise and migration of the Hephthalites left a significant impact on the exchange of East-West civilizations, and the empire they established was one of the inevitable problems in the study of Silk Road. The period from the end of 5th century to the early 6th century was the zenith of Hephthalite Empire when the alliance between Hephthalites and Sasanians was established and the Hephthalites expanded to Tarim Basin and southward to North-West India. The Hephthalite Empire played an important intermediary role in the interaction of East-West civilizations, ensuring the stable development of the Silk Road in the 5th and 6th centuries and laying the foundation for the prosperity of the Silk Road during the Sui and Tang Dynasties. The Chinese Northern and Southern Dynasties observed the Hephthalites in China and noted their interactions with different ethnic groups, such as the Han Chinese, Sogdians and Persians. Chinese written sources such as the Book of Wei, the Book of Zhou (Zhoushu 周书), the Book of Liang (Liangshu, 梁书), the History of Northern Dynasties (Beishi, 北史), the Book of Sui (Suishu, 隋书), the New Book of Tang (Xintangshu, 新唐书) as well as Comprehensive Statutes (Tongdian, 通典), provide substantial information about the Hephthalites. With the advancement of archaeological discoveries in recent years, the Hephthalite coins and Persian coins have also become crucial numismatic evidence for understanding the Hephthalite activities in medieval China and their relations with different ethnic groups in China and along the Silk Road.