The most prestigious brand of wedding rings crossword puzzle. Very ancient topkapi palace. Myths and facts

There are many relics associated with the name of the founder of Islam, which are revered in the Muslim world. These are the hair from the beard of the Prophet Muhammad, his mark left on the stone, autographs, as well as personal items. Including a raincoat.

The collection of hadiths compiled by al-Bukhari contains testimonies of various people who personally knew the Islamic prophet Muhammad. One of them belongs to a certain Amir ibn al-Harith. He said: “Dying, the Messenger of Allah did not leave behind him either a dinar, or a dirham, or a slave or a slave. He left nothing but a white mule on which he rode, his weapons and a piece of land which he donated to the travelers. However, there is another item that is believed to have belonged to the prophet and has survived to our time. This is his cloak, around which there are many legends.

Gift for a hermit

We know very little about this artifact. Only that the cloak was on the prophet when he received the revelation from above. This happened at the end of 613. Mohammed was lying in the gazebo, wrapped in a cloak. And then a voice sounded: “O wrapped up! Rise and exhort! And magnify your Lord!..” It was after that incident that the prophet began to openly preach the new faith.

There is another mention of a cloak in the life story of Muhammad. He was torn apart by the prophet during skirmishes with opponents of the faith. However, it is not known whether it was the same or some other cloak. People who knew Muhammad said that the prophet liked light-colored shirts and raincoats. That he wore them for a long time, and always repaired the leaky ones, and did not throw them away. However, no one left a description of his belongings, and one can only guess which of the cloaks later became a relic.

Thanks to a Persian legend of the 12th century, we know about the fate of one of the prophet's cloaks. Muhammad, dying, bequeathed to his followers Umar and Ali to hand over a package to the hermit Uwais al-Qarani. It contained his cap and an old patched cloak. Although Muhammad did not know Uwais al-Qarani and never met him, he heard about this pious man. This ordinary shepherd was an extraordinary person. In many Muslim countries, he is still revered as a saint. True, under different names. The Kazakhs call him Oysyl-kara, the Turkmens - Veyis-baba, and the Uzbeks of Khorezm - Sultan-bobo.

It is difficult to separate truth from fiction in stories about Uwais. For example, it was said that he wandered around barefoot and almost naked, loudly reciting prayers and shouting: “Hu! Hu!" (This is one of the names of Allah.) He asked God to release all sinners in order to guide them on the right path himself. At the same time, the shepherd hit himself on the head with a stone, promising to stop only when God hears him. They also said that one day Uwais learned about how Muhammad had a tooth knocked out with a stone in a battle with enemies.

The hermit immediately decided to also deprive himself of a tooth. True, he did not know which tooth the prophet had lost, so he knocked out all thirty-two.

Umar and Ali sought out Uwais and gave him the cloak of the prophet. They also conveyed his request - to put on a cloak and pray for the community of Muhammad. Uwais said he needed to talk to God first. He left Umar and Ali to wait, and he himself moved away to the side, put the cloak of the prophet next to him and fell to the ground. He called out to God: “I will not put on this garment until you grant me the entire community of Muhammad, which he entrusted to me here on earth!” And then he heard a voice: “Put on a sackcloth, and I will give you a few people!” Uwais continued: “No, I beg you, give me all!” And the voice answered: “I will give you a few thousand more, put on the sackcloth!” But the hermit again prayed: “Give me everyone!”

He did not recognize the answer, because at that moment Umar and Ali approached him. They got tired of waiting for Uwais and went looking for him. The hermit was upset that he was interrupted. He said that he did not want to wear the clothes of a prophet until Allah had given him the entire community.

These words of Uwais al-Karani later transformed into a legend that anyone who puts on the cloak of the prophet becomes the spiritual leader of all Muslims.

Burnt or stolen?

It is not known whether the hermit wore Muhammad's patched cloak or simply kept it. And after his death, traces of the cloak were completely lost for a long time. The next time he is mentioned is in connection with the assassination of the Baghdad Caliph Al-Muqtadir in 932. Jalaluddin al-Suyuti, one of the Islamic theologians who lived in the 15th century, wrote: “This cloak was kept by the caliphs. He passed from one caliph to another, and they threw him over their shoulders. This cloak was on Muktadir when he was killed and was spattered with blood. I think that he disappeared during the invasion of the Tatars ... "There is another evidence that one of the cloaks of Muhammad in 1258 (636 according to the Muslim calendar) was burned by those very" Tatars "(more precisely, of course, Mongols) during the attack on Baghdad.

However, there is another legend about Muhammad's cloak. According to him, the relic was brought to Samarkand by Tamerlane himself, and then transported from there to Bukhara. Later, one of the descendants of Tamerlane took the relic to the Afghan city of Juzun. There, a building outside the city wall was specially built to store the cloak. Because of this, Juzun received a second name - Feyzabad, which means "arranged by grace." It is by this name that it is known today.

Here, the cloak of Muhammad was kept until 1768, when the founder of the Durrani Empire (whose successor is modern Afghanistan) Ahmad Shah Abdali arrived in the city. He saw the prophet's cloak and decided to bring it to Kabul at all costs. Ahmad Shah asked the guardians to "borrow" him the sacred cloak. But they politely refused, suspecting that they would not receive the relic back. Then Abdali pointed to a stone lying on the ground and said: "I promise that I will not take the cloak far from this stone." This calmed the guardians, and they allowed them to take the cloak of the prophet. It cannot be said that Ahmad Shah did not keep his word at all - since he ordered the stone to be lifted from the ground and took it along with the relic to Kabul. The cloak, as the keepers feared, he did not return.

Ahmad Shah planned to transport the cloak to his capital, Kandahar. He even ordered that a special building be built there for the relic, and a pedestal for that very stone should be installed nearby. The sanctuary was named Khirka-Sharif. Ahmad Shah also planned to build his own tomb nearby, but did not have time to do so. He died and was buried in a building designed to store the cloak of the prophet.

Political miracle

Mere mortals could not see the cloak. But the rulers not only saw it, but also put it on on special occasions. For example, Emir Dost Mohammed Khan did this in 1834 when he declared jihad on the Sikh kingdom in Peshawar. And in the 20th century, the relic suddenly fell into the hands of the rural mullah Omar, better known as Muhammad Umar, one of the spiritual leaders and founders of the Taliban movement.

"Mullah Omar was not particularly well known, except for a brief military glory during the war with the Soviets," says Omar Sharifi, an Afghan historian who studies the history of the Taliban. - He was the most "dark" character on the political map of Kandahar. The application of the old myth helped him gain legitimate power. In April 1996, 36-year-old Mullah Omar took Muhammad's cloak from the shrine and climbed onto the roof of a building in central Kandahar with him. He waited for a large crowd to gather below, and then picked up his cloak, fluttering in the wind, and wrapped himself in it. This is the time to remember about Uwais al-Karani and the legend associated with him. Everyone in Afghanistan knew her, and for the inhabitants of the country, the actions of Mullah Omar meant that he had become "amir ul-muminin", that is, the head of all the faithful.

Wahid Muzhda, an Afghan analyst and former senior official in the Taliban foreign ministry, says it was different: “Omar didn't wear a raincoat. He held his cloak with great reverence before the clergy, who had gathered to swear allegiance to him."

Be that as it may, Omar became the head of Afghanistan, although before that he did not have serious support among politicians and tribal leaders. We can say that the relic worked a miracle, albeit a political one. However, Omar did not manage to stay in power for a long time. And Muhammad's cloak was returned to its former place of storage - to the mausoleum of Ahmad Shah, where it remains to this day. Marina VIKTOROVA

prophets, as well as angels, indicate an increase in grace from Allah, help and happiness. If someone sees himself in the image of some prophet, then he will suffer the same test and severity that befell this prophet, but then, after patiently endured trials, he will gain joy, happiness and goodness, and Almighty Allah will accept his good deeds. Dreams about the Ulama and righteous people are interpreted in the same way as the dreams in which the prophets were seen, s.a.s.

Abu Saad, r.a., said: "To see the prophets in a dream, s.a.s., means two things: it is either good, good news, or a warning. An example of the good news is when the prophet, s.a.s., is to whom - either in a dream in his usual appearance and state; this is evidence of the piety of the one who sees this dream, his greatness, nobility of manners and portends him victory over enemies.An example of a warning is if someone saw a prophet in a dream, an unusual appearance with a gloomy face; this testifies to the poor condition of this person and the severity of the troubles that befell him. But later the Almighty will save him from hardships and comfort him. If someone sees in a dream that he is killing the prophet, s.a.s., this means that the person who sees such a dream betrays the faith, violates the covenant.

Interpretation of dreams from the Islamic dream book

Subscribe to the channel Dream Interpretation!

Dream Interpretation - Mosque

Abdullah ibn Hamid al-Faqih narrated this story to us from the words of Abdul-Aziz ibn Abu Dawood, who said that a man lived in the desert, who arranged for himself a place for prayer, in the center of which he installed seven stones. When he prayed, he said: "O stones! I testify that there is no god but Allah." One day he fell ill and died, and his spirit ascended. I saw him in a dream and he told me to go into the fire. And I saw one of those same stones, which suddenly became very large and closed the gates of the underworld, and the rest of the stones also closed the other gates of the underworld.

This story is from Abu Said, who said: “If someone dreams of a solidly built mosque visited by parishioners, then the mosque symbolizes a learned person who gathers people for a good good deed to praise Allah Almighty, according to Him, He is Great and Glorious: ".... in which the name of Allah is mentioned a lot."

If someone sees in a dream that he is building a mosque, then he will achieve mercy and gather people to do a good deed and build a mosque, and this also indicates a victory over enemies in accordance with the words of the Almighty: "Those who have gained the upper hand said in their case: "We will build a mosque over it!".

If someone dreams that an unknown person became an imam over people in a mosque when the imam of this mosque fell ill, then he will die. A dream about how a mosque turned into a bathhouse indicates that a hidden person is doing unrighteous deeds.

If someone dreams that his house has turned into a mosque, then he will achieve honor and begin to preach to people the Truth against lies. And if he sees that he entered the mosque with a crowd of people, and they dug a hole for him, then he will marry. Abandoned mosques indicate the omission of the Ulama and their cessation of the command of good and the prohibition of the condemned. Entering the Masjid al-Temple in a dream - to safety and fulfillment of a promise. The cathedral mosque in a dream symbolizes a place where people seek to make a profit and from where they leave with profit, according to their degree and money (like a market, etc.). She also points to justice for the one who came to this place offended and oppressed. In general, to see a mosque in a dream promises an early acquisition of new knowledge in Islam, piety and piety. To see how the mosque collapses - to the death of a good alim, or a friend, or a creditor. Pray in the mosque - to soon receive good news. For a woman, such a dream promises the imminent birth of a child.

Interpretation of dreams from

The Black Stone of the Kaaba

Location: Haram Beit Ullah Mosque, Mecca, Saudi Arabia

The "Black Stone" of the Kaaba is one of the oldest relics in the world (perhaps it appeared even before the creation of man on Earth). According to legend, he fell from heaven; God sent it down to Adam and Eve as a sign of forgiveness and reconciliation. It is believed that it is a copy of a stone located in the heavenly sanctuary of El-Beitul Mamur, directly under the throne of Allah. Angels danced around El-Beitul Mamur, they sang psalms and performed prayer rites, glorifying the one God and worshiping Him. Allah wished that the people living on Earth had the same shrine to worship Him, and He gave Adam a shiny white stone to bring it to Earth from paradise and install it in the Kaaba; It was the Kaaba that Allah decided to make a place of universal worship for Muslims. The stone was called al-Hujr al-Aswad, which means "the happiest", since it was he who was chosen from many other heavenly stones.

Taking al-Hujr al-Aswad in his hands, Adam descended from paradise to earth. According to legend, this happened on the island of Sri Lanka (Ceylon) - a mountain called Adam's Peak is still known here, to the top of which thousands of believers make pilgrimages. Allah showed Adam the way to Mecca, a place located on earth directly below His heavenly throne. At this place, Adam laid a white stone and erected over it the first sanctuary of the Kaaba - al-Bayt al-Haram, the Holy House. It became the first temple on Earth dedicated to the one God.

The people who inhabited the Earth showed the deepest respect for the heavenly stone; they expressed their reverence by kissing and touching him. In addition, they sacrificed sheep, cows and other animals near the walls of the sacred temple. Subsequently, the legend tells, the white stone turned black from human sins.

During the Flood, the Kaaba temple was badly damaged, and the stone was moved by the will of God to a safer place. The sanctuary of the Kaaba was renewed by the forefather Abraham (the Arabs call him Ibrahim).

The story of Ibrahim in the Islamic tradition is different from that in the Bible. Ibrahim-Abraham lived with his childless wife Sarah and his second wife, the Egyptian Hagar (in Arabic - Hajara). Once Ibrahim dreamed that God wished him to sacrifice his son Ismail. Ibrahim told Ismail about this, and the boy agreed with God's will. A certain wanderer, under the guise of which Satan was hiding, tried to dissuade Ibrahim, but to no avail. Then Satan began to tempt Hajar, but he did not succeed. Satan turned to Ismail, and he also refused to listen to crafty speeches. The whole family threw stones at Satan, and he ran away.

Ibrahim was already preparing to sacrifice his son, when God stopped his hand and said that he had fulfilled the test sent to him. As a reward, God sent Ibrahim a second son - from the barren wife of Sapra. They named him Isaac.

Since the time of the Flood, the "black stone" remained hidden from the eyes of people until Allah ordered Ibrahim (Abraham) to restore the Kaaba. Archangel Gabriel (Arabic Jibril) brought Ibrahim to Mecca and gave him a "stone" to put him in his original place. Ibrahim and Ismail erected a new sanctuary over the "stone". Since then, over the past four thousand years, despite frequent destruction, the Kaaba has been constantly rebuilt in the same place.

Initially, the temple of the Kaaba was dedicated to the one God, but in subsequent centuries the pagan cult of Baal began to be performed in it, and already in the time of the Prophet Muhammad, according to some reports, there were at least 360 idols of various pagan deities in the temple.

At the beginning of the 7th century, a strong fire broke out in the Kaaba, as a result of which the shrine was almost destroyed. Nevertheless, people restored the Kaaba by making the walls of the temple higher and increasing the height of the door. However, among the Arab tribes that were jointly engaged in the restoration of the temple, disputes arose over which of them should be given the right to install the sacred "black stone". Without agreeing to anything, they decided that they would be judged by the first person who entered the courtyard of the temple.

It so happened that the first person to enter the temple was a young man named Mohammed. At that time, he did not yet know the great destiny destined for him and simply had a reputation for being honest and wise beyond his years. When the disputants presented him with the essence of the problem, Muhammad proposed a plan that satisfied all parties. He spread a handkerchief on the ground and placed a “black stone” in its center. Then he proposed to choose one representative from each tribe, who were to stand around the headscarf. All together they lifted the sacred “stone” lying on the fabric and transferred it to the Kaaba, where Muhammad himself installed the stone in the place allotted for it.

In 610, Muhammad, who openly opposed the veneration of idols by his countrymen, received a revelation from Allah through the archangel Gabriel. From now on, the life of the prophet no longer belonged to him, but was given to the care of the one who called him to the prophetic mission. Muhammad spent the rest of his days in the service of God, proclaiming his messages everywhere. The path of life to which the prophet called became known as "Islam", which means "submission to the will of Allah", and his followers became known as Muslims ("those who submit").

Muhammad's struggle with idolatry led to a surge of hostility from the pagans living in Mecca. The life of the prophet was in serious danger, and in 622 Muhammad moved to Yathrib (later this city became known as Medina). This journey of Muhammad is called Hijra, and it is from this date that the Muslim calendar originates.

The spread of Islam met with many difficulties at first, but eventually the people of Mecca adopted the new religion. The Kaaba temple has become the main shrine of Muslims. But during one of the attacks in 682, the House of Allah was again badly damaged, and the "black stone" was broken into pieces. Later, the ruler of Mecca connected all the pieces of the "black stone" together, tied them with a silver hoop, and placed them in the corner wall of the temple.

Once a year, Muslims from all over the world make the Hajj - a pilgrimage to Mecca, to the famous temple of the Kaaba. The word "Kaaba" in Arabic means "cube". The Kaaba really has the shape of a cube 15 meters high, built of stone slabs. The sanctuary is covered with a black veil - kiswa. Along the edges of the kiswa, verses from the Koran are embroidered with gold threads. For most of the year, the Kaaba is hidden under the kiswa and is only opened during the pilgrimage - the Hajj. At the end of the Hajj, the cover is removed and, cut into pieces, sold to pilgrims as souvenirs. Thus, the Kiswah is renewed annually. It is traditionally made by embroiderers from Cairo.

The famous "black stone" is set at a height of about one meter in the outer southeast corner of the Kaaba. According to some European scientists, it is most likely a meteorite that fell from the sky many millennia ago. The "Black Stone" is semi-circular in shape, measuring approximately 30 by 40 centimeters, and consists of several parts tied together with a silver thread. A pleasant aroma emanates from the smooth and cool surface of the stone.

The stone is set in a special niche and enclosed in a silver frame. A deep depression in the middle of the stone was formed as a result of countless touches and kisses of pilgrims.

Kissing and touching the sacred stone is an ancient tradition of Muslims, established after the Prophet Muhammad did it. Muslims are convinced that if one of the believers kisses the “stone” sincerely, repenting of sins from the bottom of his heart, and walks around the Kaaba seven times, calling for Allah’s help, then the “stone” will certainly become a witness to this prayer on the day of the Last Judgment, when gain the ability to see and speak.

Pilgrims coming to the Kaaba must circumambulate the shrine seven times counterclockwise. If the pilgrims manage to get close to the "black stone", they can touch it or kiss it. Those who could not approach him simply raise their hands in a welcoming gesture, passing by the "stone".

Sword of the Prophet Muhammad

One of the most famous and striking symbols of the Muslim East is Zulfikar - a sword, in accordance with the Koranic tradition, which belonged to the Prophet Muhammad. For Muslims, it means about the same as the sword of King Arthur - for the inhabitants of Britain. Zulfiqar is especially revered by Shiite Muslims. According to Islamic tradition, after the death of Muhammad, the sword was bequeathed to Ali ibn Abu Talib, the son-in-law of the prophet, who, from the point of view of the Shiites, was Muhammad's first and only legitimate successor (caliph).

There are various variants of the name of the sword, reflecting the regional peculiarities of pronunciation - Zulfikar, Zolfagar, Tulfikar, Dulfikar, Dulfagar, etc. Among the Arabs, the name Tulfikar (Thulfiqar) is more common, while the Persians prefer to call the legendary sword of the prophet Muhammad Zulfikar ( Zulfiqar). Depending on the way of pronunciation, the name of the sword is also translated differently, but the most common translation comes from the Arabic Dhu al-Fiqar or Dhu'l-Fiqar - “breaking the vertebrae”. According to another version, the name of the sword comes from the Arabic Dhu'l-Fakar - "owner of the mark" (due to the fact that the blade of the sword had some special marks or signs on it).

The origin of the sword is shrouded in legends. They say, for example, that it belonged to the first person - Adam, who brought it to earth after being expelled from paradise. According to the most common version, the sword went to the prophet Muhammad as a trophy after the battle at the wells of Badr in 624, and before that it belonged to one of the leaders of the Quraysh tribe. In the hands of the prophet, the weapon acquired a magical, crushing power.

According to legend, Muhammad handed over (according to another version - bequeathed) Zulfikar to his son-in-law Ali, a great warrior. Most sources agree that this happened during the historic battle of Mount Uhud, which took place on March 23, 625. One of the legends claims that the archangel Gabriel (Jibril) himself brought the sword for Ali from heaven after he had already broken nine swords in a cruel slaughter. With Zul-fiqar in hand, Ali rushed at the enemy leader, Amr ibd Abdaud, whose strength exceeded that of a thousand soldiers. No one dared to face him in single combat. However, there were no obstacles for Ali. With one stroke of the magic sword, he cut the opponent's shield in half, shattered his helmet and threw the strong man to the ground. Seeing this, the Prophet Muhammad exclaimed with admiration: “There is no hero except Ali, there is no sword except Zulfiqar!” In subsequent centuries, this motto became the battle cry of the Muslim armies, the gunsmiths engraved it on sword blades.

In Ali's hand, Zulfiqar became the most famous sword in the history of Islam. According to legend, this sword had two blades and had magical properties: for example, it was impossible for them to kill an innocent person. When Ali was not fighting, he left Zulfiqar hanging in the air, simply throwing him up, and in case of need, the sword miraculously ended up in his hand. It was believed that Zulfikar protects the borders of the Muslim world from enemies. However, as a well-known legend in Central Asia says, this sword broke if a Muslim who died somewhere was not buried. The burial should have been done as quickly as possible - in order for the fragments of Zulfikar to grow together and he again stood guard over the borders.

Ali's son, Imam al-Hussein ibn Ali, with Zulfikar in his hands, fought against the Umayyad caliph Yazid ibn Muawiyah at the Battle of Karbala (Iraq) in October 680. The memory of this battle is still alive among Shia Muslims. Yazid's troops surrounded Hussein's small detachment, the number of which did not exceed 300 people. Having received several wounds, Hussein fell on the battlefield, almost all of his people were destroyed. Time has not softened the sad memories of this event. Shiites are still experiencing the tragedy in Karbala as if it happened only yesterday. “Drink water and curse Yazid” - such an inscription can be seen in Karbala on huge jugs exposed on the street for thirsty passers-by. It is believed that the very name "Karbala" comes from the expression "karb al-ilaha" ("next to the gods"), or from "al-qurb wa al-bala" ("sorrow and misfortune"). And the sword Zulfikar after these events began to be perceived as a symbol of honor and martyrdom.

After the death of Hussein, Zulfikar passed into the hands of the Abbasid caliphs, and then the Ottoman sultans. Gradually, the sword takes on more and more real outlines, the halo of legends and traditions surrounding it dissipates. In the Middle Ages, it becomes a symbol of military prowess and chivalry. The Ottoman Turks willingly accepted and used the symbolism of Zulfiqar. The semi-legendary sword became one of the emblems of the Turkish Janissaries. His image was placed on military banners, on the graves of fallen soldiers.

There are various versions of the image of Zulfiqar. In some cases, he is depicted with two parallel blades, apparently designed to emphasize the magical properties of the sword. However, much more often it is depicted as a scimitar with a forked edge (according to legend, the blade of the sword broke when Ali carelessly pulled it out of its scabbard). In all Muslim countries, blades were made, symbolizing Zulfiqar. The earliest examples known had a forked end formed by a triangular notch. Traditionally, these blades were engraved with the inscription in Arabic "There is no hero but Ali, there is no sword except Zulfiqar!" Variations on the theme of Zulfiqar are very diverse: “zulfiqar” swords are known with blade points bifurcated in a vertical or horizontal plane, with “flaming” or wavy blades from the side of the blade or butt. The blades could also be curved or straight and combined with different hilts.

But what about the legendary sword itself? Having passed through the centuries and gained a truly worldwide fame, it is now kept in the treasury of the Topkapi Palace Museum in Istanbul. In Turkey, it is known as Dhu al-Faqar. This is the same sword that became the trophy of the Prophet Muhammad in the battle at the wells of Badr and later belonged to Imam Ali and his son Hussein. Two converging lines are engraved on the blade of the sword - perhaps this is where the legend was born that the sword had two points.

Eight more swords are known that belonged to the Prophet Muhammad. Seven of them are now in the treasury of the Topkapı Palace. It is believed that one of them, bearing the name Kali (Kulai), is one of the three swords taken by the prophet as trophies after the battle with the Jewish tribe of Banu-Kureisa (Banu-Kaynaka) in 627 under the walls of Medina (according to another version, Abd al-Muttalib, the grandfather of the Prophet Muhammad, discovered this sword near the Zemzem spring in Mecca). The blade of the sword is 100 cm long. An Arabic inscription is engraved on it: “This is the noble sword of the house of the Prophet Muhammad, the Messenger of Allah.” Another sword captured in the battle with Banu Kureisa is the legendary Al-Battar, according to legend, belonged to the biblical strongman Goliath. The next owner of the sword was David, who defeated Goliath and became the king of Israel. There is a legend that it is with this sword that Jesus Christ will strike the Antichrist at the hour of his Second Coming.

The sword of Al-Battar, which is also kept in the treasury of the Topkapi Palace, is called the "sword of the prophets." Its blade (its length is 101 cm) is engraved with the names of David, Solomon, Moses,

Aaron, Joseph, Zechariah, John the Baptist, Jesus Christ and Muhammad. On the sword there is also an ancient inscription in the language of the Arabs-na-Batheans and a drawing depicting King David with the severed head of Goliath.

The third sword, belonging to the trophies of the battle of Medina, is Hatf, a sword, according to legend, forged by King David himself. It is modeled on the sword of Al-Battar, but has a slightly larger size, its blade has a length of 112 cm and a width of 8 cm. According to legend, this sword was the fighting sword of King David, and was later handed over to the Levite priests for safekeeping. In the future, the sword by inscrutable ways ended up in the Banu-Kureisa tribe, and then passed into the hands of the prophet Muhammad.

The Al-Rasub sword is believed to have been a family sword that belonged to the Prophet's family for a long time. The length of its blade is 140 cm. The sword is decorated with gold circles, on which the name of a certain Jafar al-Sadiq is engraved.

The sword Al-Mathur, also known as Mathur al-Fijar, belonged to the Prophet Muhammad before he received the first revelation from God. He got the prophet from his father. With this sword, Muhammad set out on his historic journey from Mecca to Medina, known as the Hijra. Al-Mathur accompanied the prophet in all subsequent campaigns and, according to his will, was handed over to his son-in-law Ali. The length of the blade of the sword is 99 cm. The hilt is decorated with two golden snakes and inlaid with emeralds and turquoise; on the blade, near the hilt, there is an inscription "Abdallah ibn Abd al-Muttalib", made in ancient Kufic script.

The sixth sword, Al-Mikdam, once also belonged to the Prophet Muhammad and passed from him to Ali ibn Abu Talib, and from him to his sons (according to another version, it was captured as a war trophy by Ali ibn Abu Talib during one from the raids on Syria). The length of the sword blade is 97 cm; it is engraved with the name "Al-Din Zayn al-Abidin" (perhaps this is the master's name). The seventh sword, Al-Ka-dib, is more like a long stiletto (its length is 100 cm). It was a weapon to protect travelers and pilgrims. On one side of the blade is engraved a long inscription "There is no God but Allah, and Muhammad is His prophet - Muhammad ibn Abdallah ibn Abd al-Muta-lib." The sword Al-Kadeeb belonged to the Egyptian rulers from the Fatimid dynasty for a long time.

The Al-Adb sword is the only one of the nine swords of the Prophet Muhammad kept outside of Istanbul. Now he is in Egypt, in the mosque of Imam Hussein in Cairo. The name of the sword in translation means "sharp". This sword was sent to Muhammad by one of his associates on the eve of the battle at the wells of Badr. The sword of Al-Adb was in the hands of the prophet during the battle of Mount Uhud, and later the Umayyad and Fatimid rulers used it for ritual purposes: on this sword, subjects swore allegiance to the ruling caliph.

Relics of Topkapi Palace

Location: Topkapi Palace Museum, Istanbul, Turkey

In 1924, by order of the first president of the Turkish Republic, Mustafa Kemal Ataturk, the legendary Topkapi Palace, which for many centuries served as the residence of the all-powerful rulers of the Ottoman Empire, opened its gates to the general public for the first time. Since then, visitors to the palace-museum can get acquainted not only with the priceless artistic treasures stored here, but also see with their own eyes the numerous relics of Islam, which were collected and carefully preserved by the Turkish sultans for centuries.

Topkapi Palace consists of three vast courtyards arranged in a row. In the center of the third courtyard is the pavilion of the Holy Robe, "Hirka-i-Saadet", in three halls of which relics associated with the name of the Prophet Muhammad are kept.

According to tradition, every year on the 15th day of the holy month of Ramadan, the sultan solemnly came to this pavilion with a retinue consisting of the highest officials of the empire and court dignitaries. Surrounded by galleries, the building consists of several rooms topped with domes; the first of them serves as a vestibule, where water quietly gurgles in a small fountain. The halls are decorated with majolica tiles, which are dominated by a light green hue in their variegated color scheme.

On the walls covered with majolica and in four built-in showcases, you can see numerous relics of Islam - the sabers of the first four caliphs, a carpet that belonged to the daughter of the Prophet Muhammad Fatima, things associated with the names of the patriarchs of antiquity - a pot that belonged to Abraham (Ibrahim), a turban of Joseph, a rod Moses. But the main part of the exposition is made up of relics directly related to the name of the founder of Islam.

In one of the rooms, behind a glass case, you can see the Holy Banner of the Prophet. It was kept in a special green box and removed from there whenever the rulers of the Ottoman Empire went to war against the infidels. The Sultan personally carried the Holy Banner to the gates of the Topkapi Palace and handed it to the commander of the troops.

The second most important exhibit is the mantle of the Prophet Muhammad. The hall where it is stored is decorated with exquisite luxury - bright colored stained-glass windows and silver bars in the windows, golden lamps hanging from the ceiling, everywhere - shimmering gold and silver, ancient oriental silks. Under a twisted silver canopy (XVI century) lies a golden casket, in which, under several embroidered fabrics, the mantle of the prophet is kept. Made of black wool, with wide sleeves, it is 1 m 24 cm long.

Tradition tells that once the Arab poet Kaab bin Buher presented Muhammad with a poem written in his honor. Delighted by the talent of the poet, the prophet took off his mantle from his shoulders and threw it over the happy poet. The descendants of Kaab bin Buher kept the mantle as the greatest relic; later Caliph Mu'awiya bought it from them for 20,000 pieces of silver. For many years, the caliphs from the Abbasid dynasty who ruled in Baghdad possessed the mantle. On the eve of the capture and destruction of Baghdad by the Mongols, the relic was sent to Egypt, where it was owned by the successors of the Abbasids. The Turkish Sultan Selim I the Terrible (Yavuz; ruled 1512-1529), during his victorious campaign in Egypt, captured the relic as a trophy and solemnly delivered it to Istanbul. Since then, the mantle of the prophet has been kept in Topkapı Palace.

Other relics include a box carved from a fragment of the “black stone” of the Kaaba; footprint of the prophet Muhammad, his sword and hair from his beard; a tooth broken during the Khyber War; a flask used in posthumous ritual bathing; earth from the tomb of the prophet.

The “Ahti-name” is of extreme value - a letter written by the Prophet Muhammad with his own hand. For a long time it was kept in the Christian monastery of St. Catherine in Sinai. Having visited the monastery, the prophet was extremely pleased with the hospitality of the Sinai monks and, in gratitude for this, granted the monastery of St. Catherine a safe-conduct in 624, in which he confirmed all the previous privileges given to the monastery by the Byzantine emperor Justinian, and added new ones to them.

This charter is inscribed in ancient Arabic Kufic script on the skin of a gazelle. Its text is certified by the handprint of the prophet, under which are the signatures of 21 witnesses. The Russian pilgrim A. Umanets, who visited the Sinai in 1843, describes the copy of “Ahti-name” he saw as follows:

“It is written on a large thick sheet of paper in red and black ink; the first ones are used where it was said about God, about His mercies, about the person of the prophet and his high virtues. There was a border around the text, colored and gilded; at the top, across the entire width of the sheet, a place three inches high is separated, divided into three equal quadrangles, of which on the right is drawn a mosque with a minaret under cypresses, reminiscent of the Kaaba temple in Mecca, on the average, evidence of the fidelity of the copy; on the left is represented in a small form with black paint the right hand of Muhammad with five short fingers, outstretched in different directions.

In 1527, the original letter was taken by the Turkish Sultan Selim I Yavuz to Istanbul and has since been kept in the Topkapı Palace.

Hello, dear readers of the Sprint-Answer website. Today we have September 19, 2017 on our calendars, which means tomorrow the printed version of the next issue of the Argumenty i Fakty newspaper will be released. So far, there is an electronic version of the newspaper, so it is already possible to print all the correct answers to the crossword puzzle No. 38 in the AiF newspaper for 2017. All correct answers to the crossword can be found at the end of the article, they are printed in a compact form immediately after the questions of the crossword.

Horizontally:

1. Fairy blond.
5. Anniversary feast.
9. Who replaced Leon Trotsky as People's Commissar for Defense?
10. "Tambov wolf to you..." (from the film "Ivan Vasilyevich Changes Profession").
11. Who discovered ultraviolet rays?
12. "In the garden of elder, and in Kyiv ...".
13. What does Joe play from the movie Only Girls in Jazz?
16. What branch of agriculture does the hero of our film comedy "The Pig and the Shepherd" work for?
18. Goods at a gas station.
19. What musical instrument can replace an entire orchestra?
20. "Pip you on ...!".
26. Which of the Russian revolutionaries became the father-in-law of Joseph Stalin?
29. The palace where the cloak and sword of the Prophet Muhammad are kept.
30. "Herbal assortment" from a pharmacy (4 letters).
31. Show in the sky.
32. Where did Helena Blavatsky put all the "souls of the dead"?
36. "Severe supervision" of "freedom of speech".
39. Entertainer at the hotel.
40. What did Mikhail Bulgakov dream of devoting his life to from his youth?
44. "Each one of my soul heals the beast."
47. External state.
48. "Alien does not know your pain."
51. What did Delesov lose from the story "Albert" by Leo Tolstoy?
52. Chemical ingredient.
53. German tradesman.
54. "You need to know the authorities in ...".
55. "Sense organ" at the device.
56. Military artist.
57. The fourth of the jurors in the film "12" by Nikita Mikhalkov.

Vertically:

1. Where is the debit and credit reduced?
2. "Brings suckers."
3. Sheer trifle.
4. Fatigue limit.
6. Which of our magicians "saws off his own hand" in the movie "Thieves in Law"?
7. The most prestigious brand of wedding rings.
8. Who stole the ambrosia from the Olympian gods?
12. "Paradise pleasure" for a businessman.
14. How does the world owe the Athenian Cleisthenes what attitude towards dissidents?
15. Passion for singer Alexander Marshal.
17. Sin of the seller.
21. A living symbol of Belarus.
22. Judgment from heaven.
23. "Notorious ...".
24. Matinee with Santa Claus and the Snow Maiden.
25. It is about him that the Frenchman Gustave Flaubert jokingly writes in his book: firstly, he did not exist, and secondly, he is famous for his laughter!
27. Red deer from North America.
28. Which marshal of France was married to Napoleon's sister?
33. Reaper's Razor.
34. "Ripple of music."
35. Country around Vientiane.
36. Rhythm "from under the hooves."
37. "I grab onto ..., drink milkshakes."
38. From which city do they rule the country?
41. "Venetian lace" now.
42. "Sexual appetite" pills.
43. You can't!
45. “How can a woman remain attractive and not starve to death?!” (classic comedy).
46. ​​How does a fox cover his tracks?
47. The aroma of "dog life."
49. Which parrot from the cartoon speaks with the voice of Khazanov?
50. "Road to the Heart" for blood.
53. “We live to give… every new day.”

Answers to the crossword "AiF" No. 38 for 2017

Horizontally: 1. Snow White 5. Banquet 9. Frunze 10. Boyar 11. Ritter 12. Uncle 13. Saxophone 16. Sheep breeding 18. Gasoline 19. Organ 20. Language 26. Alliluyev 29. Topkapi 30. Gathering 31. Fireworks 32. Astral 36

kvantun 31-12-2013 17:15

Safar 28, 1435 (December 31, 2013) marks the 1381st anniversary of the death of the Prophet Muhammad (peace and blessings be upon him).

Of his weapons, the legendary sword Zulfakar is most often remembered, but there were eight more swords and other weapons.

The Messenger of Allah had nine swords, seven chain mail, six crossbows (bow and arrows), three shields, two spears and two more lances.

The noble Prophet gave a name to each of his weapons. The names of his chain mail: Zatul-fuzul, Zatul-vihash, Zatul-havashi, Sufriyat, Al-fizzat (they say that it was the chain mail of the prophet Davud), Al-batra, Hirnik.

The names of his crossbows: Al-Bayza, Aravha, Asafra, Azavra (Katum), Assidad.

The names of his shields: Azaluk, Timsalu, "Ikab.

The names of his copies: al-Musanna, al-Maswa, Anab "at, Al" anzat.

He also had a cane, which was called Mamshuk, there were also iron helmets, which were called Muvasha" and Assabu" and which he wore during military operations.

Names of swords:
Dhu al-Faqar (Zulfakar)
Al-"Adb (al-Adb),
Al Battar (al-Battar "Brawler, Warrior"),
Al-Ma "thur (al-Maatur),
Al-Mikhdham (al-Mikhzam),
Al-Rasub (al-Rasub),
Al-Qadib (al-Qadib),
Halef (Hatf, Halef, Hatf, "Mortal"),
Medham, Qal "i (Mezam, Cali)

1 - al-Ma "thur, aka "Ma" thur al-Fijar" (al-Maatur) - this is the sword that the prophet Muhammad owned before he received his first revelation in Mecca. He inherited it from his father. The Prophet Muhammad fled with this sword from Mecca to Medina, and this sword remained with him until he passed, along with other weapons, to Ali ben Abi Talib.

The length of this sword is 99 cm. The handle is gold, in the form of two snakes, and inlaid with emeralds and turquoise. Near the hilt there is a Kufic inscription reading "Abdallah ben Abd al-Mutallib". Now this sword is kept in the Topkapi Museum, Istanbul.

2 - The sword of Muhammad al-Batar, al-Battar (al-Battar, depending on the translation, the name means "Brawler", "Warrior"), according to one of the legends, belonged to the strong man Goliath, and then to the biblical king David. He went to the prophet in a battle with the tribe of Banu-Kaynuka. This sword is also called the "sword of the prophets". On one side of its blade, the names of the prophet Daud (David) and other prophets who preceded the great Muhammad (Solomon, Moses, Aaron, Jesus [Nun], Zechariah, John, Jesus) are engraved in Arabic. Also on the sword there is a drawing, which depicts David with the severed head of the enemy. The double-edged straight blade has a length of 101 cm. There is a legend that, using al-Batar during the second coming, Jesus Christ will defeat the Antichrist. Some historians question the belonging of this sword to Muhammad, as it depicts human figures, and this is contrary to Sharia prohibitions. But, nevertheless, it is known that al-Batar was used by the Turkish sultans during the ceremony of girdling the sword when they ascended the throne. Before the conquests, the rulers uncovered him, turning to Allah with prayers for victory.

3-Dhu al-Faqar
Zu-l-faqar (ذو الفقار, Zulfakar, Zulfiqar, Jul Faqar, "Froated", lit. "having vertebrae") (Zulfiqar)
The legendary sword captured by the Prophet Muhammad as a trophy at the Battle of Badr. It is reported that the Prophet Muhammad presented this sword to Ali ben Abi Talib, and that Ali returned from the Battle of Uhud covered in blood from his hands to his shoulders, carrying a Dhu al-Faqar. Many sources claim that this sword remained in the possession of Ali ben Abi Talib and his family, and that this sword had two points. Perhaps these points are represented here as two lines engraved on the blade.

More on Zulfakar in the attached topics.

4-Hatf
Hatf - (Khalef, "Mortal", "Death")
This is one of the swords captured by the Prophet Muhammad as a trophy from the Banu Qaynaqa (battle with the Banu Qaynuqa tribe near Medina). It is said that King David took the sword al-Battar from Goliath as a trophy when he defeated him before he was 20 years old. God gave King David the ability to work iron, forge armor and weapons for war, and he forged a sword for himself. And so the Hatf sword was born, similar to al-Battar, but larger than it. He fought with this sword, and this sword passed to the tribe of the Levites, who kept the weapons of the Israelites until it passed into the hands of the prophet Muhammad.

Now this sword is kept in the Topkapi Museum. Its blade is 112 cm long and 8 cm wide.

5-al-Mikhdham
al-Mikhzam (al-Mikdam, "Curved", "Arc")
It is said that this sword passed from the Prophet Muhammad to Ali ben Abi Talib, and from him to his sons. Some claim that this sword was taken by Ali ben Abi Talib as a trophy from a raid he led in Syria.
It has a curved blade 97 cm long and is engraved with the name Zayn al-Din al-Abidin, "al-Din Zayn al-Abidin" according to experts, this may be the name of the master. From Muhammad, the sword passed to his successor Ali. But according to another version, Ali received al-Mihzam in one of his raids on Syria.

This sword is now in the Topkapı Museum, Istanbul.

6-al-Rasub
al-Rasub ("Thrower")
The al-Rasub sword is one of the nine swords of the Prophet Muhammad. It is said that weapons from the house of the Prophet Muhammad were kept in his family, just as the Israelites kept the Ark of the Covenant.

This sword is kept in the Topkapi Museum, Istanbul. Its blade is 140 cm long. It has golden circles on which the name "Jafar al-Sadiq" Ja "far al-Sadiq" is written.

7-al-"Adb
al-Adb ("Sharp", "Cutting")
This sword was sent to the Prophet Muhammad by one of his companions just before the Battle of Badr. He fought with this sword at the Battle of Uhud and his followers used it to prove their loyalty to him.

This sword is now in the Hussein Mosque in Cairo, Egypt.

8-al-Qadib
al-Kadib (al-Kadib, "Bar", "Rod")
al-Qadib is a thin-bladed sword said to resemble a rod. It was a sword for the protection or escort of a traveler, and was not used in battle. On the side of the sword is written in silver: "There is no god but Allah, Muhammad is the apostle of Allah - Muhammad bin Abdallah bin Abd al-Mutallib." There is no indication in any historical source that this sword was used in any battle. It remained in the house of the Prophet Muhammad and was used only later by the caliphs of the Fatimid dynasty.
This sword is 100 cm long and has a tanned leather sheath.

Now this sword is kept in the Topkapi Museum, Istanbul.

9 - Qal "i
This sword is known as Qal "i or Qul" ay, Kali (Mezam, Kali). This name may be related to a place in Syria or to a place in India, near China. Other researchers claim that the adjective qal "i refers to "tin" or "white lead", which was mined in different places. This sword is one of the three swords that the prophet Muhammad captured as a trophy from Banu Qaynaqa. It was also claimed that the grandfather of the prophet Muhammad discovered the "swords of Qal" i when he discovered the Zamzam well in Mecca.

Now this sword is kept in the Topkpi Museum, Istanbul. Blade length - 100 cm. On the handle is written in Arabic: "This is a noble sword from the house of the Prophet Muhammad, the apostle of Allah." The blade of this sword differs from other swords in its wavy pattern.

ArielB 31-12-2013 17:51

Where is Samsama? :-)

Eh, there are no books at hand, Yuchel and Aydin ..... There is all the data about the swords from Topkapi. In general, none of them can be directly attributed to Muhammad, at best they speak cautiously about the Umayyad or early Abbasid period.

As for human figures: I sent VG an article for his almanac (he keeps promising to send questions for revision, but it will be 2014 already :-)), there you will see data on the alleged image of Muhammad himself at the end of the 8th century. So worry, details by letter :-)

Israguest 31-12-2013 18:10

Some historians question the belonging of this sword to Muhammad, as it depicts human figures, and this is contrary to Sharia prohibitions.

Without going into the subtleties of Sharia prohibitions, I just want to say that it would be good to know the time when the images appeared (maybe in the time of Goliath, that is, long before the prohibitions appeared).
Let me give you an example. Forefather Abraham, receiving the Holy Trinity in an oak forest, put cakes, milk, butter and ... veal on the table. From such a non-kosher set, any modern rabbi would faint. But the laws of kosher appeared much later.
Yes, by the way, at the site of the battle of David and Goliath (Britannia Park), I collect butterflies. Should appear in January. :-)

wolgast 01-01-2014 05:15

Are crossbows, nevertheless, crossbows or just bows?

Arabat 01-01-2014 12:24

quote: Originally posted by Israguest:

Forefather Abraham, receiving the Holy Trinity in an oak forest, put cakes, milk, butter and ... veal on the table.

2m-outrage 01-01-2014 14:01

The whole story with swords is strange. First, all the weapons were preserved. And I think so, for any warrior in his entire life, a weapon is always lost or broken at least once. Except, of course, ceremonial samples. Secondly, all samples are different in size and type. I don’t believe that one person can be so savvy physically and in possession skills that he can equally successfully (and since this Muslim lived to old age, it means that he successfully used them) use different models of the same swords. Except, of course, if they are not ceremonial and he never used them in battle for their intended purpose. It looks more like these swords were "appointed" as shrines

JRL 01-01-2014 14:44

quote: Forefather Abraham, receiving the Holy Trinity in the oak forest

And under the forefather Abraham, was there already a third hypostasis - God the Son? Did he not sit at the right hand of God the Father in 33g. AD? 5508 years + 33 years?

ArielB 01-01-2014 14:46

What was meant is just 3 angels.

kvantun 01-01-2014 14:48

Are crossbows, nevertheless, crossbows or just bows?

They say in more detail it is written in the book "As-Sira al-Halabiyya" (vol. 3, pp. 461 - 462), but I do not have it.
Maybe Elgud has something on this subject, but it is necessary to ask those who have it.

kvantun 01-01-2014 15:17

quote: Originally posted by 2m-outrage:
The whole story with swords is strange. First, all the weapons were preserved. And I think so, for any warrior in his entire life, a weapon is always lost or broken at least once. Except, of course, ceremonial samples. Secondly, all samples are different in size and type. I don’t believe that one person can be so savvy physically and in possession skills that he can equally successfully (and since this Muslim lived to old age, it means that he successfully used them) use different models of the same swords. Except, of course, if they are not ceremonial and he never used them in battle for their intended purpose. It looks more like these swords were "appointed" as shrines

Some of the swords were probably ceremonial, some could have been gifts and never used in battle.
In general, in Topkapi, four of the listed swords are called the swords of the four righteous caliphs and they are in a separate display case (in the last picture posted).
From top to bottom, the swords of the Caliphs:
Abu Bakr al-Siddiq
Umar Al-Farooq
Usman ibn Affan
Ali ibn Abu Talib

P.S.
As for the large size of the sword of Caliph Ali, the story of the historian Ibn Hisham about the battle of Khaibar is cited as proof of his great physical strength.
"Abdallah ibn al-Hasan narrated to me from the words of his relatives, from the words of Abu Rafia, the freedman of the Prophet, who said:" We went with Ali ibn Abu Talib when the Prophet sent him with his banner. When Ali approached the fortress, its inhabitants came out to him, and he began to fight with them. One of the Jews stabbed him and knocked his shield off his hand. Then Ali pulled out the door of the fortress and defended himself with it: he held it like a shield and fought until he won. Then he abandoned it when it was no longer needed. Seven people, and I was the eighth, tried to turn this door over and failed.

Sexton 01-01-2014 15:32

Reply to JARL
Symbol of faith:
"And in one Lord Jesus Christ, the Son of God, who was born of the Father before all ages"
The Son is contemporaneous with the Father.

Israguest 01-01-2014 16:25

quote: Originally posted by Arabat:

And what else could forefather Abraham put up if he was a nomadic cattle breeder?

The point is not in the products themselves, but in their combination. In accordance with the requirements of kashrut, meat and dairy cannot be combined.

quote: Originally posted by JRL:

And under the forefather Abraham, was there already a third hypostasis - God the Son?

The sexton answered and I'm not going to develop the topic here, how in Christianity the three angels were transformed into the Holy Trinity, I'd rather show the Holy Trinity Monastery near Hebron on the site of that very oak forest.
Returning to the weapons of the Prophet Muhammad, I want to note that this topic is very interesting, because. for people of any religion and non-religious, the prophet Muhammad is a real historical figure and there is a chance to see objects that really belonged to him. Well, legends always surround such things.

kvantun 01-01-2014 16:28

quote: The point is not in the products themselves, but in their combination. In accordance with the requirements of kashrut, meat and dairy cannot be combined.

Israguest 01-01-2014 16:32

quote: Originally posted by kvantun:

"Do not boil a kid in its mother's milk" Exodus 34:26

Right! Then this purely ethical ban was transformed into a complete ban on combining meat with dairy.

Sexton 01-01-2014 17:37

I'm interested in what kind of financial situation Mohammed had?
Too expensive items, too.
So much gold - how did a Bedouin get so much gold, even if he was a trader?

kvantun 01-01-2014 18:12

Most likely these are later decorations of the sword after the righteous caliphs, look at the surviving things of the prophet, there is no gold there.
Although only gold jewelry is directly prohibited, I think the decoration of weapons fell under this ban during his lifetime.

"Referring to his ancestors, Imam Jafar Sadiq (a) reported that the Prophet (s) commanded us 7 prohibitions, and gave instructions regarding 7 duties. The prohibitions are as follows: wear gold jewelry, drink from gold and silver dishes, sit in the saddle made of red silk, dress in bright red colors, wear clothes made of silk or sewn with silk threads.And 7 obligations are as follows: visit the sick, attend funerals, greet with a loud voice (and also answer greetings), help the defenseless, accept be true to the oath and pray for the one who sneezed (say "May the mercy of Allah be upon you"). Apparently, among the forbidden, wearing gold jewelry is in the first position."

Sexton 01-01-2014 18:30

You need to know for sure, not guess.
Religious prohibitions can be very specific and precise, they can be very broad - and you need to know how this or that provision is interpreted in a particular case.
The simplest sign is the story of Ruth.
As you know, in the Bible, in Deuteronomy, there is a direct indication that a Moabite will not enter into the people of God, and even his 10th tribe will not enter into the people of God.
At the same time, the Moabite Ruth not only entered the people of God, but also appeared as the great-grandmother of King David and, accordingly, the ancestor of the Messiah, Jesus Christ.

passing by 01-01-2014 20:07

Am I the only one who sees European blades in the swords of al-Batar and al-Kadib? Zulfakar and al-Maatur are somehow awkward. More like front doors. And the rest are no better, except for sabers and the two above. And they all have saber hilts. Or does everything seem to me?

kvantun 01-01-2014 20:23

"It should be noted that a man is forbidden to wear gold or silver jewelry, except for a silver ring, this is the Sunnah of the Prophet (peace and blessings be upon him).
Also, a man is allowed to decorate weapons with silver, for example, a sword, spear, shield. A man is not allowed to decorate his bridle and saddle with silver.
http://islamdag.ru/verouchenie/11076

And in the things of the prophet there is nothing adorned with gold

And here is another version about zulfakar
http://www.chronologia.org/prorok/m01_14.html

kvantun 01-01-2014 20:51

By the way, the cane of the prophet Mamshuk is visible on the video without any decorations, unlike royal staves, but quite suitable as a weapon of self-defense.
(There is no need to write about Ivan the Terrible and Repin's picture)

The role of the cane in Islam is quite wide.

"In the book "Nuzkhatul Majalis", on page 296, it is reported that Ibn Abbas said: "Relying on a cane is the quality of the prophets. The Prophet Muhammad (peace and blessings be upon him) leaned on a cane and commanded to lean on it. It is reported from him: "The cane is a sign of the believers and the sunnah of the prophets. Whoever goes on the road with a cane made of almond wood, Allah will give safety from seven things, including from harm, theft of the enemy and from everything poisonous - a snake, a scorpion and etc., until he returns to his family, home, with him there are 77 angels "".

Imam Barmavi said: "A cane is a weapon against the warring and a help to the weak. Shaitan runs away from the one with a cane, and the wicked obeys him; also a cane for its owner is a qibla and strength when tired."

During the Friday Khutba, it is advisable to lean on a cane and do it with your left hand.
http://islamdag.ru/vse-ob-islame/10904

Sexton 01-01-2014 21:06

Is it possible without Nosovsky?
Quoting Nosovsky is the same as citing clinical recordings of hallucinatory plots of patients in a psychiatric hospital, produced during a seasonal exacerbation of illnesses, as arguments.

kvantun 01-01-2014 21:26

And according to Topkapi, most of the items there are completely in gold and strewn with stones. The sultans, like magpies, dragged everything that glitters to the Seraglio, and what kind of sword of the prophet himself is if it is without gold, so they corrected it so that the faithful fell prostrate before him.
Link to some items from Topkapi
http://ummahweb.net/?p=2026

Sexton 01-01-2014 22:38

That's what I'm talking about.
It turns out that these swords are all remounted.
By the way, it turns out that Mohammed himself had no violation, and the caliphs did not violate anything. He did not wear a zlota, but they did not wear these swords.
It turns out that the maximum that we can see here is the 6th century - so these are blades.

Sexton 01-01-2014 22:39

7th century. But also on the 6th. Blades of swords in Arabia must live a very long time.

kvantun 01-01-2014 23:11

quote: By the way, it turns out that Mohammed himself had no violation, and the caliphs did not violate anything. He did not wear a zlota, but they did not wear these swords.

The first four (righteous) caliphs then began to decay in wealth, which led to the emergence of Sufis (detailed in the attached topic about Sufism).

ArielB 02-01-2014 12:52

Recently, a guy from Egypt posted his article on Viking, allegedly proving that in fact the real Dhu l "Fakar. Is a sword from Topkapi, erroneously described as belonging to Utman ibn Affan. And the author of the article allegedly discovered this.

The benefit of this article is in cited material from old Arabic sources. But the history of this "discovery" itself, as well as the conclusions from the quotations and their application to the subject being described, are extremely suspicious and do not stand up to criticism.

The article itself and illustrations in Posts number 5 and 14.
If anyone wants, it makes sense to read: you can learn a lot of historical information inaccessible to non-Arabists, and at the same time, even more important things: how NOT to draw conclusions and how NOT to write an article.

kvantun 02-01-2014 14:48

How some of these swords were acquired.

Abd al-Muttalib is the grandfather of Muhammad, and for this reason alone, his wealth and greatness could well have been greatly embellished by descendants who, two hundred years after his death, found it necessary to record and thereby perpetuate stories about him.

These stories attribute to Abd al-Muttalib the restoration of the Zamzam well, which was filled up by the Jurhumites, who simultaneously destroyed the Kaaba, when, several centuries before the events described, they were forced to leave Mecca under the onslaught of the Banu Khuzaa tribe. The temple was soon restored, but the source was not dug up - probably, there were few inhabitants in Mecca at that time, and the pilgrimage either greatly decreased as a result of the unrest that prevailed in the city and its environs, or was even insignificant. In any case, the city did very well without the source of Zamzam, and gradually no one even knew the exact place where it was located. Therefore, when the population of Mecca increased and the influx of pilgrims increased greatly, it took a small miracle to restore the source. Such a miracle happened to Abd al-Muttalib.
According to Ali, the grandson of Abd al-Muttalib and one of the first caliphs, his grandfather told about this story in this way.

Somehow he went to bed in the fence of the temple (remember that he was the keeper of the keys to the Kaaba, the watchman), and at night in a dream a spirit in human form appeared to him. The spirit ordered: - Dig Tibu! - But what is Chiba? asked Abd al-Muttalib. To this the spirit did not answer and left.

The next night, Abd al-Muttalib, on the advice of the Quraysh, to whom he told about the vision, again went to bed in the same place. History repeated itself, only this time the spirit that appeared ordered to dig up Barra - what it was, Abd al-Muttalib was also incomprehensible. On the third night, the spirit appeared again and ordered to dig Zamzam - it is curious that this name did not mean anything to Abd al-Muttalib either; Obviously, the Quraysh had a very vague idea about the well that once existed. But this time the spirit, although in a vague form, in which it is customary for all peoples to clothe spells and predictions, nevertheless gave some explanations - it was about water, which should quench the thirst of pilgrims, and about a place in the temple fence where blood flows , ants are swarming and crows are nesting. The information received turned out to be enough for Abd al-Muttalib - he went the next day to the place where sacrificial animals were usually slaughtered and where ants and crows abounded among heaps of dung and rotting remains.

The idols of Asaf and Naila also stood here - according to Aisha, the wife of Muhammad, she heard from the prophet himself that they were a man and a woman who once chose the Kaaba temple as a place of love rendezvous, for which they were turned into stones by Allah. By the way, love dates in the temples of some goddesses and gods were widespread in antiquity and were in the nature of a religious rite, which, according to the ancients, had nothing to do with debauchery. Perhaps similar cults were also found in ancient Arabia.

Abd al-Muttalib and his son, at that time the only one, began to dig a hole with picks between Asaph and Naila and immediately stumbled upon the stones with which the well was lined. Surrounded by a crowd of curious Quraysh, some of whom protested against sacrilegious excavations near the temple, they completely cleared the source of Zamzam in a few days. At the bottom of it, Abd al-Muttalib found golden images of two gazelles and several swords and chain mail made by Syrian craftsmen.

Seeing the finds, the Quraish immediately announced that this was public property, which should be immediately divided, against which Abdal-Muttalib vigorously protested. His objections did not lead to anything, and in the end it was decided to divide the found things at the direction of the most impartial judge - God. Abd al-Muttalib made six identical fortune-telling arrows, two of which were painted yellow (the one who pulled them out received golden gazelles), two - black (swords and chain mail) and two - white (the one who had these arrows, got nothing). These arrows were put into the hands of Hubal, the largest and apparently the most revered idol of the Kaaba, which was once brought from Syria and installed in the very center of the temple. Hubal was made of agate in the form of a seated man (in which some Arab historians see Ibrahim) with divination arrows in his hand - divination with arrows was one of his main specialties.

The Kaaba, Abd al-Muttalib and the Quraysh took part in the draw. The fortuneteller, who had previously been blindfolded, was the first to pull out the arrows intended for the temple - they turned out to be both yellow arrows, and the golden gazelles became the property of the Kaaba. Abd al-Muttalib got black arrows and he got swords and armor, while the Quraysh got white arrows, so they got nothing.

Abd al-Muttalib nailed golden gazelles as well as swords to the doors of the Kaaba. These golden gazelles, according to the legends, were the first golden ornaments to appear in the temple.

henrix 03-01-2014 19:09

quote: Originally posted by Ponomar:
At the same time, the Moabite Ruth not only entered the people of God, but also appeared as the great-grandmother of King David and, accordingly, the ancestor of the Messiah, Jesus Christ.

The Jews interpret this moment as follows: it says "Moabite", but not "Moabite".
You can't think of any other interpretation.
And who would have thought? you can't imagine, to be honest.

Hello. A funny version came from a local during my trip to the Holy Land last year:
Ruth was originally from what is now Odessa, and appears to have been ethnically Slavic in origin. That's why she helped to enter the "people of God".

wolgast 04-01-2014 14:03

\\with a stylized image of Zulfakar\\

Janissary Turks, solemn procession

http://www.turkishculture.org/...un%20Autzug.jpg

wolgast 04-01-2014 14:30

\\Ottoman flags with a stylized image of Zulfakar\\

Balkan Delhi

Sexton 04-01-2014 14:55

version does not stand up to scrutiny.
King David - 10th century, Ruth - 11-12 BC.
There was no Odessa then, no Slavs in Odessa, no Slavs themselves.

kvantun 04-01-2014 15:08

quote: Originally posted by wolgast:

Balkan Delhi

The image is not visible, but perhaps this is what is meant?

wolgast 04-01-2014 15:26

\\probably mean this?\\

Yes they. Work by Bartolomeo von Pezzen 1586-1591

Sexton 05-01-2014 22:48

Peak pennants are bifurcated, this is a common occurrence, without a zulfaqar.
Lancers are the same.

The flag of Nepal, for example, is bifurcated.

kvantun 05-01-2014 23:35

Yes, only lancers are of Tatar origin, ears of forked pennants can grow from there.
The flag of Nepal still has a different shape, and it was adopted in 1962. Before that, separate triangular pennants were used.

wolgast 06-01-2014 12:41

It is unlikely that the pennants on spear peaks had anything to do with Zulfikar

kvantun 06-01-2014 01:42

The hussars borrowed many things, including "wings", from Delhi, they could also adopt the fashion for forked pennants.
Now, if there are European images before the Crusades, then another matter.

kvantun 07-01-2014 18:19

Finding Zulfaqar

Battle of Badr

This happened in the 18th year of the month of Ramadan on Friday Hijri or January 624 in the town of Badr, 50 km southwest of Medina. The reason was the murder by mushrikins (polytheists) of Amr Hazramil from the detachment of Abdullah bnu Jakm.
The Muslims learned about the return of a rich caravan of Meccans from Syria and began to persuade the Prophet (peace and blessings of Allaah be upon him) to attack this caravan in retaliation for the misfortunes caused by the Mecca nobility and the property of the Muhajirs seized by them.
The spies of the Mushrikins, learning about this, reported to Abu Sufyan (head) of the caravan that the Muslims wanted to attack them. Abu Sufyan quickly sent a man to Mecca for a large fee and urgently demanded help. Immediately, the Meccans with a large army moved towards the Hijaz. The number of mushrikins was more than 1000 soldiers, the Muslims - 3I3 people, which is three times less.
The Muslims heard that a large army of Meccans was heading towards them and also began to prepare for battle.
Abu Sufyan, having passed the dangerous section, told the Quraish that the caravan was out of danger and that it was possible to return.
Abu Jahl, who was at the head of the army, refused, and said that until they took Badr and feasted there for three days, they would not return. The Muslims, ahead of the Mushrikins, occupied all the springs, and they were left without water. From a strong thirst began the torment of people and animals. The Prophet (peace and blessings be upon him) asked Allah for help until morning. In the camp of the Mushrikins, music played all night, wine flowed like a river and laughter did not stop, the songs of the maidens taken from Mecca for entertainment.

In the morning, the opposing sides lined up and, as was customary then, the battle began with a duel. Three came out from both sides.
The cousins ​​of the Prophet (peace and blessings of Allaah be upon him) Ali and Khamzat and also Ubaydat bnu Harith came from the Muslims. Ali and Khamzat immediately killed their opponents, and Ubaydat himself was wounded and seriously wounded the enemy. After that, the battle began. The Prophet threw a handful of earth towards the mushrikins and literally filled their eyes, nose and mouth with everything. Taking advantage of this confusion, the Muslims dealt a tangible blow to them. This was one of the significant mujizats (miracles) of the Prophet (peace and blessings be upon him). The battle began at dawn and lasted until noon.

The Mushrikins, despite their numerical superiority, the presence of cavalry and good weapons, were utterly defeated, some fled, some were destroyed, and some were captured. The Muslims lost in total I4 martyrs killed.

One of the reasons for such a convincing victory of the Muslims was the participation of angels on the side of the Muslims, which is confirmed by reliable hadiths and the Holy Quran. They were in the form of people, the horses were all in apples (black with white spots), in white turbans with ends hanging between the shoulder blades.

The participation of angels on the side of the Muslims was also one of the miracles of the Prophet (peace and blessings be upon him). In this battle, for the first time, the military talent of the Prophet Muhammad (peace and blessings of Allah be upon him) was clearly manifested, who, having assessed the situation, made a brilliant tactical move, first capturing the wells, which decided the outcome of the battle.
The leader of the Mushrikins, Abu Jahl, was killed.

According to one version, it was then when the trophies were divided that the prophet got the sword Al-"Asi ibn Munabbih ibn al-Hajjaj ibn" Amir ibn Khuzayfa - Zulfakar.

ArielB 07-01-2014 19:13

Excuse me, for the sake of curiosity: are you copying somewhere, or are you reprinting everything yourself? Right there 13.5 pages!

kvantun 07-01-2014 22:38

Yaqut Hamawi in "Majmuat-ul-buldan" mentions that Badr is a famous source of water between Mecca and Medina in the lowest part of the yellow wadi (dried riverbed), and between it and the seashore - one night of transition, (i.e. " one moon, "hence the name "Badr" - the moon - approx. translator). There is another version about that. that this name comes from the shape of this place, surrounded on all sides by mountains, and resembling the moon on a full moon night, named as "Badr". "Yellow Badr" is derived from the name of the corresponding wadi, also referred to as "Great Badr", which gave the battle its name as the Battle of "Great Badr". The name "Badr Hunayn" ("Badr of Sorrow") is also known from the mention of the tears shed in this place.

The district of Badr is located in the southwest of the province of Bright Medina, located in the middle of the four largest cities of the Kingdom (Noble Mecca, Bright Medina, Jeddah and Yanbu). The area of ​​the Badr district is 8186 square kilometers, the population of the administrative center and the district exceeds 100 thousand people.

The site of the battle attracts many visitors from various places who visit the Al-Arish Mosque. which is an outstanding landmark of the district and is located on the place where the Muslim command was located during the battle, and this is the place where the Messenger of Allah (peace and blessings of Allaah be upon him) uttered a supplication during the battle under a canopy of palm trees, and where it was subsequently built the mosque called "al-Arish".

Badr today
Mosque al-Arish

kvantun 09-01-2014 01:46

Swords preserved from the early Islamic period. Although their belonging to one or another historical character remains in question, these blades clearly belong to an early period. Those marked with letters (A-I) are in Istanbul's Topkapu Museum and were fitted with hilts at a later date: (A) the sword of Caliph Osman (644-656). (B) sword of Caliph Abu Bakr (632-634). (C) sword of Caliph Omar (634-644). (D) sword of Caliph Ali (656-661). (E) sword of Caliph Osman (644-656). (F) sword of the prophet Muhammad. (G) Blade from Central Asia. (H) sword of Zayn al-Abidin (early 8th century). (I) the sword of Khalid ibn al-Walid (middle of the 7th century). (J-M) Turkic sabers from Ukraine (IX-XIII centuries) (State Historical Museum, Moscow). (N) Turkic sword found in Altai (VIII century) (State Hermitage Museum, St. Petersburg)

kvantun 15-01-2014 20:16

Banners of the Caucasian War

In 1912, in Tiflis, the Dagestan artist Khalil-bek Musayal created the original painting "Symbols of Dagestan", restoring almost all the symbols and heraldry of Dagestan from legends and descriptions. In the center, the artist depicted the coat of arms of Dagestan, and around - riders with banners from the era of the Caucasian War. The painting was exhibited in the United States, at the Metropolitan Museum of Art, and then returned to its homeland. The banners of the Caucasian War were recreated after the painting by H. Musayasul by M. Korkmasov, G. Baliev, Z. Arukhov. The comments were compiled by M. Korkmasov on the basis of the materials of the Dagestan Museum of Local Lore.

1- Banner of Naib Daniyal-Bek, white with a red border. Flat tip. Inscription: "Our Lord is strength, protection and refuge."
2- Banner of Naib Daniyal-Bek of Elisuy. Two-pointed, white, tetrahedral tip. Inscription: "Not every warrior is worthy to ride a horse, not every hand is worthy to hold a spear. That brave warrior who rushes into battle with the ardor of a lion is worthy of praise."
3- Banner of Eldar-Bek of Kara-Kaitag. White, double-ended, without inscription. In 1831, it fluttered in one of the front crypts of the Muslim cemetery near Derbent.
4- Highland banner, white with a fawn stripe in the middle and a tip on the shaft.
5- Mountain banner, four-stripe, blue-red. It fluttered during the battle in Gimry, October 17, 1832 (during this battle, Imam Gazi-Mohammed was killed - B.)
6- The banner is white with a blue border and small yellow inserts. Inscription: "God's hand is above all hands."
7- The banner is two-pointed, white with a red insert in the middle. Tetrahedral tip. The banner operated during the storming of the Elisuy blockages on June 21, 1844 in Ellisu, the capital of Sultan Daniyal-Bek.
8- Banner of Amalat-Bek Buynaksky, a relative of Shamkhal Tarkovsky. Double-ended, with red inserts on the slopes. Inscription: "There is no God but Allah and Muhammad is His prophet. Help and Strength is only in Allah, the Most High and Great. We won a famous victory for You."
17- Banner of Imam Gazi-Mohammed. White canvas. Inscription: "O Allah, grant us victory over the infidels. O Meek! O Merciful! O Omnipresent!".
18- Banner of Naib Magom-Omar with the image of the Holy Kaaba.
19- Banner of Naib Ali-Bek. White, two-pointed with inscriptions from the Koran.
20- Banner of Naiba Tashov-Hadji, two-pointed, red with green corner inserts. The banner was highly revered among the highlanders, as inherited from Imam Ghazi-Mohammed. Tashov-Khadzhi was one of Shamil's brave associates, who in 1839 entrusted him with the defense of the routes leading from the Kumyk planes through Ichkeria and Salavatia to Akhulgo.
21- Double-ended banner, yellow with a flat tip. Inscription: "O You, Giver of Victory! O You, Protector!".
22- Banner of Imam Ghazi-Mohammed. White, three-pointed with the inscription: "We won a famous victory for You. O Allah, merciful! Difficulty will not frighten Him, and fearlessness will not be useless to Him!".
23- Banner of Imam Gamzat-Bek. Triangular, green. The inscription reads: "Among the horrors of battle, do not be weaker in spirit for a single minute. Be firm in the face of dangers, death does not come before the hour appointed by the will of the Almighty."
24- Banner of Surkhay-kadi, white, two-pointed.

9- Banner of Naib Daniyal-Bek, two-pointed, blue. Eagle tip.
10- Banner of Imam Ghazi-Mohammed. White canvas. Inscription: "O Allah! Grant us victory over the infidels!".
11- The banner of Kichik Khan, who commanded the Gimry detachment of Gazi-Mohammed. The flag is green, woolen, without an inscription.
12- Banner of Naib Daniyal-Bek of Elisuy, white with a red border. The inscription: "God is one, he gives victory to the winner."
13- The banner is two-pointed, white, with a tetrahedral tip. Inscription: "There is no God but Allah and Muhammad is His prophet."
14- Banner of Imam Ghazi-Mohammed. Silk, red, without inscription. There was a breeze over the saklya, surrounded by an adobe wall.
15 - 16 - Two banners of Hadji Murad. On the first one there is an inscription: "Help from God and victory is sure. 1260".
25- White banner, double-ended with the inscription: "Do not lose courage, be indifferent to dangers. No one will die before the predetermined hour of death."
26, 27, 32-34 - Mountain pennants of the Buk-Magomed naib: lilac with a white border (26); white with yellow border (27); green (32); yellow with a red border (33); white with a blue border (34).
28- Gorsky single-ended pennant. Fight on June 24, 1845 on the banks of the Avar Koysu River.
29- White pennant with a red border. Battle on the fortification of Aphids.
30- Mountain Pennant with a blue border. Khupro village.
31- Mountain pennant, white. Fight June 26, 1849 Didoyskoe village Khupro.

alter 17-01-2014 17:54

Among all the standard sizes, the forked "two-pronged" blade is not mentioned, although it is stubbornly and everywhere called zulfakar.

kvantun 19-01-2014 17:05

But not long is left, Ahir Zaman will soon come and we will see Mahdi armed with a real zulfaqar.
Mahdi and Isa (peace be upon him) will fight the Dajjal and defeat him.
And the day of Qiyamat will come and souls will pass through Sirat and those who create zulm and hypocrites will break down to burn in the fire of Jahannam, and the pure souls will feast in the gardens of Firdaus and receive 70 busty houris.

alter 19-01-2014 20:33

quote: Originally posted by kvantun:

Yes, it simply could not be preserved, the strength of a forked sword is less than a solid one, and if in battles without defensive armor it was successful, then in subsequent serious battles using protective equipment it could easily break and subsequent copies were made according to rumors and legends and it is not known what they have in common with the original .

You know, just the opposite, a flexible blade (with a certain TO) is less likely to break than a monolithic one. I will not say about dating now, but those that are presented in museums can be safely dated no earlier than the 16th century. Excellent preservation.

kvantun 19-01-2014 22:56

quote: You know, just the opposite, a flexible blade (with a certain TO) is less likely to break than a monolithic one. I will not say about dating now, but those that are presented in museums can be safely dated no earlier than the 16th century. Excellent preservation.

Up to a certain limit, and in general, it would be high time to spar with various weapons against zulfaqar and look at the result.

In the meantime, a few more banners.

wolgast 20-01-2014 15:50

\\Yes, it simply could not be preserved, the strength of a forked sword is less than a solid one\\

Moreover, it was not initially shackled bifurcated, but broke when it was pulled out of its sheath too vigorously

kvantun 04-02-2014 18:08

On the anniversary of the death of the third imam of Chechnya and Dagestan Shamil on February 4, 1871 in Medina, we will continue the history of battles and battles involving legendary swords...

Battle of Uhud

A year after the Battle of Badr, another famous battle will take place, the Battle of Uhud.

Much will happen in this battle, Abu Dujana, having received a sword (which is unknown) from the hands of the Prophet (SAS), will put on a red bandage of death, Hamza the uncle of the Prophet (SAS) will die, but the sun of military glory of Khalid ibn al-Walid of the future Sword of Allah (Seifullah) will begin to enter.

Having suffered heavy losses in the Badr campaign, the Quraysh began to hatch plans for revenge. They gathered their strength and began to prepare a powerful army. All the resources of the caravan that caused the Battle of Badr were used to equip this army. Women also went along with the army to inspire the soldiers in battle. Three thousand men marched on Medina, seven hundred of them in armor, as well as three thousand camels and two hundred horses.

The uncle of the Prophet (alayhi - salam) Abbas, who still professed the religion of his people, informed Muhammad about what the Quraysh were up to and what forces they had prepared.

In accordance with what the Koran teaches: "And it is their business to hold council among themselves," the Prophet (alayhi - salam) began to consult with senior companions on how to meet the enemy. The Messenger (alayhi - salam) was inclined to ensure that the Muslims fortified themselves in the city, since they know its streets and nooks better than the pagans and thanks to this they will defeat the enemy. This was the opinion of Abdullah bin Ubayy, who told the Prophet: “We used to fight, O Messenger of Allah, in the city, we placed women and children in towers, gave them stones, built defensive structures so that the city was like a fortress from all sides. the enemy, then women and children threw stones at them, and we fought them in the streets and alleys. None of the enemies who entered us left intact. And every time we went out to the enemy, we were defeated. Leave them alone and obey me, O Messenger of Allah, I do not speak from myself - this opinion is inherited from my oldest and most authoritative ancestors.

The youth were inspired. She repeated: "We don't want the Quraysh to say, 'We laid siege to Muhammad and his companions in the towers of Yathrib, like hares in holes, trampled their lands, poisoned crops, and they did not even dare to meet with us.' Our authority will fall. People will not will be afraid of us."

With reluctance, the Prophet (alayhi - salaam) agreed to leave the city. It was Friday. The people prayed and he informed them that they would win if they were patient. Then he went home, put on armor, girded himself with a sword. Meanwhile, the people on the street were arguing. Usad bin Wadair and Sa'd bin Mu'adh argued: "You saw that the Messenger wanted to gain a foothold in the city, and you told him the opposite and forced him to act, which he did not want. Return this matter to him and obey the Prophet."

The people agreed and said to the Prophet (alayhi - salaam): "We should not, O Prophet, disobey you. Do what you see fit." He replied: "I called you to this, but you did not want to. It is not good for the Prophet, who put on the shell, to put it off until Allah judges him with his enemies. Look, follow what I order. Victory is yours if you have patience" . The Messenger of Allah (alayhi - salam) went out with seven hundred to fight with three thousand evil pagans.

Approaching Uhud, he posted fifty archers in the gorge, telling them: "Cover us from behind and stand here, do not go anywhere. Even if you see that we have defeated them, do not leave your positions. If you see that we are being killed or we have been captured by a bird "Don't rush to help. You must shower their cavalry with your arrows. The cavalry will not dare to attack the arrows."

The Quraysh formed their ranks. On the right flank was Khalid bin al-Walid, still a pagan, on the left was Ikramah bin Abu Jahl, with the banner of Talha ben Abu Talha. Quraysh women beat tambourines and sang songs.

The parties prepared for battle. The Messenger of Allah (alayhi - salaam) extended his hand with a sword and suggested: "Who will take this and give him his due?" Then a man named Abu-Dujana stepped forward and asked: "And what is due?" "It is to beat the enemy until he is twisted" - answered the Prophet (alayhi - salaam). Abu-Dujana was a brave man and wore a red armband. When he put it on, people knew he was going to fight. He tied her head, took the sword and walked proudly. Seeing this, the Prophet (alayhi - salaam) said: "In another place, such a gait would not please Allah." With the flag of the pagans, Talha rode forward, challenging his opponents to a duel. Ali ben Abu-Talib fought with him, may Allah exalt him, and defeated him ... And the battle began. Hind promised a black slave named Wahshi much good if he would kill Hamza bin Abdul-Muttalib, the uncle of the Prophet. Vakhshi hid behind a rock and when Hamza turned his back on him, he threw a spear at him, which pierced him through, coming out of his stomach. The seyyid of martyrs fell to the ground and did not move. A hot fight broke out. The Muslims fought steadfastly against an enemy four times their superior until that enemy fled, leaving their dead behind.

Meanwhile, the archers on the mountain thought that the battle was over and wanted to go down to participate in the collection of trophies. Their commander, Abdullah bin Jubayr, forbade them to do this, recalling the order of the Prophet (alayhi - salaam). However, the majority did not listen, went down the mountain and started collecting trophies. Khalid bin Walid seized the opportunity and attacked the Muslims from behind. He destroyed the remaining archers on the mountain, went down and fought with the Muslims until the Quraish returned to the battlefield. Enemies surrounded the Muslims from all sides. The ranks of the faithful were broken. They lost their strength and power and suffered a terrible defeat. Even the Messenger of Allah (alayhi - salam) got it because of this ill-fated disobedience: his face was bloodied from a wound on his cheekbone. Companions, men and women, at the cost of their lives saved the Prophet (alayhi - salaam). Ansarka Nasiba um al-Imara watered the Muslims with water during the battle, and when they began to suffer defeat, she threw what she had in her hands, grabbed a sword and rushed into battle, protecting the Messenger of Allah (alayhi - salam) with this sword, until the wounds received did not discourage her. Wherever he turned, left or right, everywhere he saw her protecting him.

As for Abu Dujan, he made a shield out of his back, covering the Prophet (alayhi - salam) with it until it became like a hedgehog from many arrows stuck there.

The Messenger of Allah (alayhi - salaam) caught up with Ubayy bin Khalaf with the words: "Where is Muhammad?! May I not be saved if you are saved!" But, despite the wounds and weakness, the Prophet (alayhi - salam) took a spear and hit the villain in the neck with it. With this spear, he fell on the back of his horse to die on the way. Senior companions surrounded Mohammed (alayhi - salam) and, in order to protect him from enemies, raised him up the mountain.

From the joy of victory, the Quraysh fluttered like birds. Hind and other Quraysh women defiled the bodies of fallen Muslims. She cut open Hamza's stomach and began to chew on his liver.

The Battle of Uhud taught the Muslims a tremendous lesson, being a practical interpretation of the words of the Almighty: "Fear the test that will befall not only the guilty among you, and know that Allah is strong in punishment." This means that sin and disobedience harm not only those who committed it, but also everyone who is connected with them in one way or another.

The battle of Uhud shows us that the love of worldly life is destructive. If the archers on the mountain had not been seized with a passionate desire to get trophies, they would not have abandoned their position.

Who wants the details of the battle, Ibn Hisham has them.

kvantun 05-08-2014 20:55

Banner of Khair-ad-Din Barbarossa, perhaps the most famous of the Turkish pirates and admirals. Collection of the Maritime Museum in Besiktas, Turkey:

At the top of the banner is a quote from the Koran: "Help is from Allah, and victory is near. [O Muhammad] please those who believe with [this] good news!"
In the middle part of the flag, Zulfiqar is depicted - the mythical double-edged sword of the fourth caliph and son-in-law of the Prophet Ali ibn Abu Talib.
The names of the first four caliphs are inscribed on the four sides of Zulfiqar: Abu Bakr, Usman, Umar and, in fact, Ali.
At the bottom of the banner is the seal of the prophet Suleiman (Solomon). Although, not being inscribed in a circle, it still rather resembles the Star of David))
Finally, the white hand depicted next to Zulfiqar denotes five - the Prophet Muhammad, his daughter Fatima, son-in-law Ali and grandchildren - Hassan and Hussein.

Israguest 05-08-2014 21:53

quote: Originally posted by kvantun:

white hand

The white hand can be an eastern amulet - anchovy, like a hexagram - an ancient amulet that appeared long before David and Solomon.
Zulfiqar is too forked ..., purely a symbol.

ArielB 06-08-2014 01:13

As for the images of people on early Islamic swords: we must remember that the so-called. aniconism (a ban on images of people) was not in great force in the 7th-8th century.
Arab-Persian and Arab-Byzantine coins bear portraits of caliphs with facial details.
There are coins with a faceless figure on the obverse, and the inscription does not indicate the name of the caliph, but simply says "Muhammad is the prophet of Allah."
Based on this, some Arabists even believe that they depict Muhammad himself.
And as for the swords from Topkapi, even Turkish commentators shyly note that it is of much later times.

kvantun 07-08-2014 14:04

About the banners of the warriors of Islam

And then Alfonso, cursed, looked away from the battle and saw the white banner of the ruler of the faithful - may Allah preserve him - in the immediate vicinity and saw golden inscriptions on it: "There is no God but Allah, and Mohammed is his prophet." Then fear fell upon the accursed man, and his heart trembled, and he fled. And all who were with him fled, and the Muslims pursued them. The accursed man himself went over the mountain, but the Muslims slew a great multitude of his people and did not take spears from the thighs of the fleeing and swords from their necks until they had drunk their weapons to the full with the blood of the infidels and forced them to drink the cup of death to the dregs.
Ibn Yahya.

For some reason, it is customary in our country to believe that even under Muhammad, Muslims fought under the "green banner of Islam" (or under the "green banner of the prophet"). Meanwhile, there are no intelligible data on this subject. It is only known that the green flag was not of Muhammad and not of his successors - the first "righteous caliphs" (comrades-in-arms and relatives of the prophet) - but of the caliphs of the Umayyad (Umayyad) dynasty, who came to power in the person of Moawiya (Muawiya) ibn Abu Sufyan and transferred the capital from Medina to Damascus (subsequently, the green banner was appropriated, along with the title of "Caliph of the Faithful", by the Sultans-Padishahs of the Ottoman Turks). The caliphs from the Abbasid dynasty who replaced the Umayyads on the throne, as a result of a military coup, raised a banner not of green, but of black color over their possessions. And the heretics (from the point of view of orthodox - Sunni - Islam) - the Ishmaelite caliphs from the Fatimid dynasty, who captured North Africa (Tunisia) and Egypt (Misr), fought under the banner of white. The new sectarians, the Qarmatians, who, in their turn, emerged from among the Ishmaelites, raised their own red banner. By the way, the banners of the Muslim rulers of Grenada from the Nasr Said (Nasirids) dynasty, as well as the banner of the sheriffs of Mecca, from whom the amirs descended, and later the sultans of Fez (future kings of the Marks), who also took a red banner (on which then placed a green five-pointed pentagram - "Star of Solomon").
Subsequently, the next sectarians - nizari (batinites) used all four banners (green, black, white and red - these colors, by the way, are still found on almost all flags of the Arab states). In this regard, the Christian military-monastic Order of the Templars-Templars, who actively opposed the Muslim rulers in Syria and Palestine, but at the same time maintained close contacts with the Nizari, is not without interest, the custom is to light four ritual candles on chapters (order meetings) ( black, white, green and red).
One more point should be added to the above. Speaking about the banner of the Prophet Muhammad and the banners of his successors, the caliphs (and indeed about the Arab battle banners in general), one should distinguish between two types of banners, one of which was called by the Arabs "liva" (actually "banner"), and the other - "raya " ("flag").
According to Abu Bakr ibn Arabi: "The banner (liva) is different from the flag (raya). The banner is attached to the spear from three sides and is wrapped. The flag (raya) is attached to the spear from one side and flutters in the wind."
The name "liva" (actually "banner") was worn by the personal standard of the leader (sheikh) of the Arab army (after the adoption of Islam - the prophet Muhammad, and later - his governors-caliphs), the name "raya" (literally - "flock", "flock ", whose "shepherd", or "shepherd", was the leader) - the banner of the army, which he commanded.
So, for example, the "liva" of the leader of the Arab tribe of the Koreishites (from which, as mentioned above, Mohammed himself came) was two black rectangular pennants with rounded ends attached to the shaft at some distance one above the other, and the "raya" of the same Koreishites - a white rectangular panel with a gold border dotted with white circles (or, in the language of European heraldry, "bezants"), and two black braids along the edges.
Raya of the Banu Ghassan tribe is a rectangular three-striped red-yellow-red cloth with a white border.
The Raya of the Hadramaut Arabs is a white rectangular cloth with a green crescent, a yellow border and three braids - two black at the edges and one white in the middle.
If you believe some sources (for example, the book by V.O. Shpakovsky "Knights of the East"), then the "liva" of the prophet Muhammad was a black, with a white border around the edges, a rectangular panel with two black braids along the edges, and his "raya" - two white rectangular pennants with rounded ends, attached to the shaft at some distance from one another.
The "raya" of the first companions of the prophet (his son-in-law Ali and successors of Ali - the "righteous caliphs") was a three-lane black-yellow-black rectangular panel with a white border (framing not only the edges of the banner, but also separating from each other its upper black, middle yellow and lower black stripes) and with two yellow braids at the end of the middle yellow stripe (with the yellow stripe being two thirds wider than the upper black stripe and one third wider than the lower black stripe).
"Liva" of the first "unrighteous" (from the point of view of the Shiites - adherents of Ali and his successors) caliph from the Umayyad dynasty Moavia (Muaviya) ibn Abu Sufyan was a staff with a rectangular red pennant, under which at some distance was strengthened the same shape and such a white pennant of the same size (both pennants had two braids at the end), and the "raya" of the same Moavia - a green rectangular panel (we have already mentioned it as the banner of the Umayyads above).
Many Muslim banners were richly embroidered and literally covered with Islamic religious inscriptions in Arabic (usually quotations from the sura of the Muslim holy book - the Koran), geometric patterns and (rather rarely) crescents or (even more rarely) six-pointed and five-pointed stars.
The meaning of the terms "raya" and "liva" in Muslim military terminology did not remain unchanged, but changed over time. In the armies of various Muslim states, a whole hierarchy of battle banners gradually developed.
So, for example, in the armed forces of the sultans of Grenada from the Nasirid dynasty, the "raya" was the standard of the commander of a five thousandth military detachment, called amir (emir). The standard of "qaid" - the commander of a thousand warriors (thousanders) - was called "alam". "Nakib" - the commander of a detachment of 200 soldiers - had a standard called "liva". The commander of a detachment of forty warriors was called "arif" (although under the first Arab caliphs the military rank "arif" meant "centurion"), and the standard of "arif" - "band" (an obvious borrowing by the Arabs of the Roman-Byzantine-Western European vexillological term "gang", "bandon" or "banner", i.e. "banner"). The commander of a detachment of eight soldiers, "Nazir", had a standard called "Ukla".
By the way, according to a number of military historians, the banner in a black and white checkered (which was one of the variants of the combat banner of the Christian military-monastic Order of the Temple already mentioned above - "Bosean"), the so-called "satrang", "shatrang", "chatrang" or "chatranj" (lit.: "chessboard"), was first introduced not in the Christian West, but in Muslim Spain (Andalusia, or, in Arabic, "the country of Al-Andalus"). At one time, this black and white "chessboard" (surrounded by a wide red border) flaunted on the banner of the sultans of Fez.
When, for example, the Umayyad caliph of Cordoba, Hakam II, made his solemn departure from his citadel of Medina al-Zahra, then, according to Muslim chroniclers, he was preceded by various banners, some of which, as signs of special dignity, he bestowed on representatives of the noble families of his merit caliphate. It was precisely the role of such an honorary banner that the “satrang” played (and this happened at the end of the 10th century AD, long before the Order of the Temple appeared on the historical stage).
http://www.imha.ru/1144536798-...ml#.U-M-6fl_t1Z

Liva and Raya (flags and banners)

1. Liva and raya (flag and banner) in the lexical meaning mean one thing, but Sharia, in the use of each of them gave the following meaning:

Liva (flag) - a white material on which "LA ILYAKHA ILLALLAH MUHAMMAD-UR-RASULYULLAH" is written in black letters, it is awarded to the Amir or the commander of the army, is the identification mark of the military base and is awarded to the Amir of the camp. The proof that the liwa (flag) is given to the Amir of the army is the following: "The Messenger of Allah (peace and blessings of Allah be upon him) entered Mecca on the day of the conquest, and his banner was white", this is reported by Ibn Maja from Jabir. Nasaiy reports from Anas that the Messenger of Allah (peace and blessings of Allah be upon him) when he made the troops of Usama ibn Zayd an amir for the battle with Rome, handed him a white banner.

Raya - a banner of black color, on which is written in white letters "LA ILAHA ILLALLAH MUHAMMAD-UR-RASULYULLAH". Raya is with the commander of the units of the army, regiment, division. The proof of this is that the Messenger of Allah (peace and blessings be upon him) was the leader of the troops in Khaybar, and said:

"لأعطين الرأية غدا رجلا يحب الله ورسوله، ويحبه الله ورسوله، فأعطاه عليا"

"Tomorrow I will give this raya to that person who loves Allah and His Messenger, and whom Allah and His Messenger love," and handed the raya to Ali. The hadith of Harith Ibn Hassan Bakriy says: "We have arrived in Medina. The Prophet (peace be upon him) stood on the minbar. Bilal stood in front of him armed with a sword, and in front of them I saw a lot of Raya (black banners) and asked: "What kind of Raya is this?" "Amr Ibn As arrived from the battlefield," the people replied. "The meaning is" I saw black flags ", that is, there were many banners with the army, while the amir was alone, who was Amr Ibn As. This means that several the commanders of the detachment and regiments had a raya ...

Therefore, the liva (flag) is handed over to the Amir of the troops, and the raya (banners) are with regiments, divisions and units. Thus, there is one liva (flag) in one army, and many raya (banner).

Thus, the liva is meant for the Amir of the troops, and the rayas are with the army.

2. Liwa is given to the Amir of the army, and is used to indicate the location of the Amir of the army, and should always be with him. However, in the battlefield, the commander is given a raya, which he wears on the battlefield, whether he himself is the commander-in-chief or the commander of the army appointed by the amir. Therefore, she is called "ummul-harb" (mother of war), because the banner is on the battlefield with the commander.

Therefore, in martial law with each commander there is one raya. It was a famous thing at the time. And the presence of a raised flag indicated the presence of force in the commander. And this is the administrative order, which is followed according to the customs of warfare by the army.

The Messenger of Allah (peace be upon him) reported the death of Zayd, Ja'far and Ibn Rawah before the arrival of the troops with this news, saying:

"أخذ الرأية زيد فأصيب، ثم أخذ جعفر فأصيب، ثم أخذ ابن رواحة فأصيب"

"Raya took Zayd and died, then Raya took Jafar, and also died, then he took Ibn Rawah, and also died ..."

Also, in the position when the battle is going on, and the caliph himself is the commander, then along with the rai, the presence of a raised liv (flag) is allowed. In the "History of Ibn Hisham" during the narration of the Great Battle of Badr, it is said that both the liva (flag) and raya (banner) were present at this battle.

However, in peacetime or after the end of the battle, Raya (banners) are widespread and raised above the army, its regiments, companies and units, as was given in the hadith of Haris Ibn Hassan al-Bakriy about the army of Amr Ibn al-As.

3. The caliph is the commander-in-chief of the army in Islam, so he raises the liwa (flag) at the place where he is, in dar-ul-khilaf. Since, according to Sharia, the liwa is given to the Amir of the army. It is also possible to raise a raya over the building of the caliphate (administratively), as this building is considered the head of state institutions.

The rest of the state apparatuses, institutions, and their administrations raise only the raya (banners), and the liva (banner) is an identification mark of the location of the emir of the army, and is awarded only to him.

4. Liwa (flag) is attached to the end of the spear and wound around it, then given to the commander of the troops in accordance with their number, handed over to the commander of the 1st, 2nd, 3rd armies, or the commander of the army of Sham, Iraq and Palestine, or commander of the army of Aleppo, Khums and Beirut, etc. in accordance with the names of the troops.

At the base, the banner is wound on the side of the spear from the side of the point and is not unraveled, except when necessary. For example, over the residence of the Caliphate because of the importance of this place, as well as over the places where the commanders of the troops were in peacetime, so that the ummah could see the greatness of the flags of its army. But if this necessity interferes with security, like the fear that the enemy will know the whereabouts of the commanders, then the flag returns to its basic position, i.e. does not unravel, but remains folded.

As for the banners, it is left to flutter in the wind, as is done at ordinary times, and therefore it is set up over government institutions.

1. Regarding the army:

a) During the war, the liwa (flag) is mandatory installed over the headquarters of the amir by the army, and is not disbanded at the base, but remains folded, and it is possible to open it after studying the security situation.

There is also a raya (banner), which is carried by the commander of the army on the battlefield, and if the Caliph is on the battlefield, then the raising of the liv (flag) is also allowed.

b) In a peaceful situation, the liva (flag) is handed over to the commander of the troops and is in a folded position on the flagpole, and it is also possible to install it above the headquarters of the commanders of the troops.

Also, raya (banners) are distributed in the army along with detachments, regiments, units, other units, and it is also possible that each detachment has a special raya (banner), and a battalion ... that distinguishes it (administratively).

2. Regarding state institutions, its organizations, and security departments, only the raya (banner) rises above them, with the exception of the residence of the caliphate, a liwa (flag) rises above it, since it is considered the leader of the army. It is also possible to raise (administratively) a ray (banner) along with a liva (flag), since the residence of the caliphate is the head of state institutions. Private organizations, and ordinary people as well, may wear a raya (banner) and raise it above their organizations and homes, especially at events, holidays, victory, etc.

Israguest 07-08-2014 15:46

Here's another colorful photo with a banner. Taken last week...

kvantun 03-01-2015 12:03

Today, 12 Rabiul Awwal 1436, Mawlid al-Nabi is the birthday of the Prophet Muhammad (peace and blessings of Allaah be upon him).

Battle of the Moat, campaigns against Banu Qurayza and Banu an-Nadir

Then there was a battle at the ditch (al-Khandaq) in the month of Shawwal in the fifth year of the Hijri. I was told by Yazid ibn Ruman, a freedman of the az-Zubair family, from the words of Urva ibn al-Zubayr, from the words of a certain person, from the words of Abdallah ibn Kaab ibn Malik, from the words of Muhammad ibn Kaab al-Kurazi, al-Zuhri and our other experts. Their stories were combined into one story about al-Khandaq. Some of them say things that others don't. They told the following.

A group of Jews, among whom were people from Banu an-Nadir and Banu Wail, who took up arms against the Prophet, came to the Quraysh in Mecca and called them to go to war against the Prophet, promising to fight with them until they completely destroyed him. The Quraysh answered them: "O Jews! You are the people of the First Book and knowledge. We disagree with Muhammad on one issue: is our religion better or his religion?" The Jews replied: "Your religion is better than his. You are more right than he." About them, Allah Almighty said: “Have you not seen those who were given part of the Scripture? They believed in idols and Shaitan, told the unbelievers that they follow a more correct path than the believers. find no help" (3:23). Before the words of the Almighty: “Or do you envy people because Allah sent his mercy [i.e. prophecy] on them? We gave the family of Ibrahim the Scripture and wisdom, gave them great wealth: some of them believed in him, while others rejected and they deserve hellfire, and so be it!"

When the Jews told this to the Quraysh, the latter rejoiced and began to prepare for war against the Prophet. The Quraish and the Jews conspired and agreed among themselves. The same group of Jews came to the tribe of Ghatafan ibn Qais Aylan and called them to war against the Prophet, informing them that the Jews would oppose the Prophet with them, that the Quraysh had already agreed to this and agreed with them on this matter.

The Quraysh led by Abu Sufyan ibn Harb acted, the Ghatafan tribe spoke: Wayna ibn Hisn led people from the Banu Fizar clan, al-Harith ibn Auf from Banu Murrah, Misaar ibn Ruhaila ibn Nuwayra led his relatives from the Ashjaa clan. Upon learning of this and what they were about to do, the Prophet decided to dig a ditch around Medina. He himself took part in the construction of the ditch around Madinah in order to arouse in Muslims the desire for reward from Allah. The Muslims, along with the Prophet, worked with great diligence. Unlike the Prophet and the Muslims, the hypocrites did their best to evade work: they pleaded weakness, went to their families without the knowledge of the Prophet and without his permission. And a Muslim, if it was necessary to leave for urgent need, then informed the Prophet about this, asked him for permission, and the Prophet agreed; having fulfilled his extreme need, the Muslim returned to his work, wishing well and counting on it. Allah Almighty sent down the following words about these believers: “The believers are only those who believe in Allah and His Messenger. And when they are with him in a common cause, they do not leave until they ask his permission. Verily, those who those who ask you for permission are those who believe in Allah and His Messenger, and when they ask you for permission for any of their affairs, then give permission to any of them you want, and ask for forgiveness from Allah for them! Allah is Forgiving, Merciful!" The Almighty, referring to hypocrites who run away from work and leave without the permission of the Prophet, said: "Do not address the Messenger as you address each other. Allah knows which of you sneaks in secret. Let those who violate His order beware, lest a trial come upon them, or a painful punishment come upon them!"
"Yes! Verily, to Allah belongs everything that is in the heavens and on the earth. He knows how you do, and knows the day when you will return to Him: then He will tell them what they have done. Indeed, Allah knows about everything" (24 :62-63).

The Muslims worked until they finished. About one of the Muslims named Juail, whom the Prophet called Amr, he composed a poem in the size of rajaz:
"He named him Amr after Juail.
The prophet is always a support to the unfortunate."

They recited these verses, and the Prophet spoke the last words of each verse. In the hadiths about the construction of the ditch, which have come down to me, there are many instructive things that confirm the prophecy of the Messenger of Allah. Muslims testify to this. As it came to me, Jabir ibn Abdallah said that when digging a ditch, in some places people came across large stones. Then they complained to the Prophet. He asked to bring him a vessel with water, spat on it, then read some kind of prayer known to Allah alone, poured this water on that stone. A man who was present said: "By the one who sent him with the truth, the Prophet, the stone crumbled and turned into sand, so that neither the ax nor the pickaxe bounced."

Said ibn Mina told me, and they told him that one of the daughters of Bashir ibn Saad said: "My mother Amra called me and gave me a handful of dates, then she said:" My daughter, go to your father and uncle Abdallah ibn Rivaha, take them to them for lunch." I took them and went. Looking for my father and uncle, I met the Prophet. He said: "Come here, daughter! What do you have?" I said, "O Messenger of Allah! These are dates. My mother sent me to take them to my father Bashir ibn Saad and my uncle Abdallah ibn Rivah to eat." He said: "Give them here!" I poured the dates into the hand of the Messenger of Allah and did not fill it. Then he ordered to bring him a cloak. they brought it and spread it before him. He put the dates on his cloak, and they scattered. Then to one man who was with him, he said: "Call the people who are digging trenches! Let them go to dinner!" The people who were digging trenches gathered around him and began to eat. And there were more and more dates. People were already leaving him, and the dates were still falling from the edges of the cloak.

Said ibn Mina narrated to me from the words of Jabir ibn Abdallah, who said: "We worked together with the Prophet on the construction of a ditch. I had a lamb, not very fat. I thought:" Maybe we should cook it for the Messenger of Allah? "I instructed to his wife. She ground barley and baked bread. I slaughtered a lamb and we roasted it for the Messenger of Allah. When evening came and the Messenger of Allah wanted to leave the trench (we worked there during the day and went to our families in the evening), I said: " O Messenger of Allah! I cooked for you the lamb we had. We also baked barley bread. I want you to go with me to my house. "I wanted the Prophet to go with me alone. When I told him this, he agreed. Then he ordered the herald to call people and go with the Prophet to the house of Jabir ibn Abdallah. I exclaimed : "Verily, this is a problem!" The Prophet went, and people went with him. He sat down, and we brought out a ram for him. He blessed, remembered Allah and began to eat. People approached one by one: when one finished, others got up and came, until all the trench workers left full.
I was told the story of Salman al-Farisa, who said: “I hit the wall of the trench with a pick and hit a stone. And the Messenger of Allah was not far from me. took the pick from my hand and struck the stone so that sparks flew from under the pick. He struck again, and fire also flashed from under the pick. When he struck the third time, fire also flashed from under the pick. I exclaimed: "I swear by my father and mother, O Messenger of Allah, that it sparkles from under the pickaxe when you strike?" He replied: "Did you see it, O Salman?" Yemen, the second Allah opened the way for me to Syria and the Maghreb, and the third opened the way for me to Mashriq.

When the Messenger of Allah finished digging the ditch, the Quraysh came and settled down at the place where the streams converge in the place of Dumi between Jurf and Ragaba. Together with them were ten thousand of their Ethiopian slaves, the Banu Kinana tribe submissive to the Quraysh, and the inhabitants of Tihama. People from Najd came up. They stopped at the height of Nukma near Mount Uhud. The Prophet went out with three thousand Muslims and settled at the foot of Mount Sal, so that the ditch separated the Muslims from the pagans.

(Ibn Hisham said that he left Ibn Umm Maktum in charge of Medina.)
The Prophet ordered to hide children and women in fortified towers. The enemy of Allah, Hawaiy ibn Akhtab al-Nadari, came to Kaab ibn Asad al-Qurazi, who concluded an agreement and gave an obligation on behalf of the Banu Qurayza to the Prophet that no hostile actions would be taken on their part. When Kaab heard Khaway ibn Akhtab, he closed the door of his castle in front of him. He asked permission to enter. But the Kaab did not open the door for him. Then Khavai shouted: "Woe to you, O Kaab! Open to me!" Kaab replied: "Woe to you, O Hawai! You are an unfortunate person. I made an obligation to Muhammad and will not violate the agreement concluded between us. In addition to fidelity to this word and honesty, I did not see anything else on his part." Khawai shouted: "Woe to you! Open to me, I want to talk to you!" Kaab replied: "I will not do it!" Khawai said: "By God, you closed the door of your castle in front of me, because you are afraid that I will eat your porridge from wholemeal flour with you." He angered the Kaab so much that he opened the door for him. Hawai said: “Woe to you, O Kaab! I have come to you with good news with a full-flowing sea. I brought the Quraish to you - with their leaders and rulers. I placed them in the place where the streams converge in Duma. I brought them to you Ghatafan tribe, with leaders and rulers, placed them on the height of Nukma near Mount Uhud. They agreed with me and pledged not to leave until we destroy Muhammad and those who are with him. "

Kaab answered him: “You came to me, by God, with bad news and with empty clouds that have already poured out their waters, which sparkle and rumble, but there is nothing in them. Woe to you, oh Hawai! Leave me, I am against him I won’t go. I didn’t see anything from Muhammad, except for honesty and fidelity to this word.” Hawai continued to persuade the Kaaba and obtained his consent on the condition that Hawai gives his word and obligation: if the Quraysh and the Ghatafan tribe return without killing Muhammad, he will enter his fortress with the Kaab and share his fate with him. And Kaab ibn Asad violated his obligation by refusing the agreement concluded between them and the Prophet.

When the news of this reached the Prophet and the Muslims, he sent Saad ibn Muadh, who was then the head of the al-Aws tribe, and Saad ibn Ubad ibn Dulaim, then the head of the al-Khazraj tribe, and with them Abd Allah ibn Rawaha and Havwat ibn Jubair . The Prophet said: "Go and see if what has come to me about these people is true or not. If it is true, tell me allegorically so that I understand, and do not weaken the spirit of people! then tell the people loudly about it!"
They went and came to the Banu Qurayza and found that the situation was worse than they had been told. They insulted the Prophet, saying: "And who is the Messenger of Allah? There is no agreement and mutual obligation between us and Muhammad." Saad ibn Muaz began to scold them, and they scolded Saad. And he was a fiery man. Saad ibn Ubada told him: "Stop swearing with them. There is more than just swearing between us and them." Then Saad ibn Muaz and Saad ibn Ubadeh, as well as those who were with them, came to the Messenger of Allah, greeted him and said: "Adal and al-Qara", pointing to the treachery of the tribes of Adal and al-Qara in relation to Hubayb and his companions in ar-Rajah. The Prophet said: "Allah is great! Rejoice, O Muslims!"

The situation began to worsen, fear intensified. The enemy attacked the Muslims from above and below. Believers began to think all sorts of things. Some hypocrites began to openly show their double-dealing. Muattib ibn Kushayr, for example, said: "Muhammad promised us that we would receive the wealth of Caesar and Khosrov. And today none of us can go out of need without fear for ourselves."

Aws ibn Kayzi said: "O Messenger of Allah! Our houses were left without protection from the enemy. (He was talking about people of his kind.) Permit us: we will go out and return to our houses, because our houses are outside Medina."
The prophet and the pagans confronted each other for more than twenty days, about a month. There was no combat between them, except for archery and blockade.

When the situation of the people worsened, the Prophet sent - as Asim ibn Omar and someone else told me, according to Muhammad ibn Muslim - people to Wayna ibn Hisn, al-Harith ibn Awf, the leaders of the Ghatafan tribe, with an offer to give them a third of the gifts of Medina on condition that they will leave with their people. Peace was made between the Prophet and the two chiefs of the Ghatafan tribe, and a treaty was signed. Both the written testimony and the desire to conclude a truce were only deceitful actions.

When the Prophet decided to do this, he sent for Saad ibn Muaz and Saad ibn Ubaida, told them about the case, asked for advice. They replied: "What you want, we have done. What Allah has commanded you, we must do. Maybe you are doing this for us?"
The Prophet replied: “Yes, I am doing this for you. By Allah, I am doing this only because I see how the Arabs shoot at you from one bow, attack from all sides. I wanted to remove their thorns from you with at least some manner."

Saad ibn Muadh said to the Prophet: "O Messenger of Allah! We and these people were in paganism, worshiped idols, did not worship Allah and did not know about him. And these people did not eat a single date from Medina, except as a treat or for money And what now, when Allah, by His mercy, made us Muslims, guided us on the right path, made us strong thanks to you and Him, we will give them our property? We have no need for this. By God, we will not give anything them but the sword, and may Allah judge between us and them!" The Prophet replied: "As you wish." Saad ibn Muaz took the scroll and erased everything that was written there, then said: "Let them fight with us!"

The blockade of the Prophet and the Muslims by the enemy continued, but there was no battle between them. However, individual riders of the Quraysh, including Amr ibn Abd Wuddi, Ikram ibn Abu Jahl, Khubaira ibn Abu Wahb and the poet Dirar ibn al-Khattab equipped for battle. Then they set out on their horses and passed by the dwellings of Banu Kinana, saying: "Prepare for battle, O Banu Kinana! You will find out today who the real horseman is!" Then they galloped off, driving their horses, and rode up to the trenches. Seeing the trenches, they exclaimed: "By God, the Arabs did not know such a trap!"
Ibn Hisham narrated: "They say that Salman al-Farisi advised the Prophet to dig trenches. Some experts told me that the Muhajirs during the battle in the trenches ("Yaum al-Khandaq") said: "Salman is from us." The Ansar also said: “Salman is from us.” The Messenger of Allah said: “Salman is from us, from our family.”

Ibn Ishaq narrated: “Then the horsemen chose a narrow place in the trench, hit the horses and broke through it. The horsemen went around the Muslims along the salt marsh between the trench and the crevice. horsemen galloped in their direction. Amr ibn Abd Wuddi had already taken part in the battle of Badr and was wounded. He did not take part in the battle of Uhud. saw where he was. When he got up with his horse, he asked: "Who will fight?" Ali ibn Abu Talib decided to fight with him, who said to him: "O Amr" to you with two requests, will you fulfill one of them?" He answered in the affirmative. Ali said to him: "First of all, I call you to Allah, His Messenger and Islam." He replied, "I don't need it." Ali said: "Then I challenge you to single combat." Amr replied: "Why, O son of my brother? By God, I don't want to kill you." Ali said to him: "But I swear by Allah, I want to kill you." Then Amr got angry, jumped off his horse, struck the horse's legs with his sword and his muzzle with his fist, and rushed at Ali. They entered into single combat and began to circle, striking. Ali killed Amr, the horsemen got scared and, jumping out through the trench, fled.
Ikrimah ibn Abu Jahl threw his spear that day in fear of Amr's death.

The cry of the companions of the Messenger of Allah in the battle in the trenches and from the Banu Qurayza were the words: "Ha, mime! They will not win!" The Messenger of Allah and his companions were in fear and distress because the enemies united against them: they came from the north and from the south.
Then Nuaym ibn Masud came to the Messenger of Allah and said: "O Messenger of Allah! I have already converted to Islam. My relatives do not know that I converted to Islam. Order me what you want - I will do it!" The Messenger of Allah replied: "You are the only one among us. Make a split among them if you can. After all, war is a deceit."

Nuaym ibn Masud came to the Banu Qurayza - he was on friendly terms with them during pagan times - and said: "O Banu Qurayza! You know about my sympathy for you and about what binds us." They said, "You're right. We don't doubt you." He told them: "The tribes of Quraysh and Ghatafan are not like you. These lands are your lands, they are your property, your children and women. You cannot leave here for other places. And the tribes of Quraysh and Ghatafan came here to fight with Muhammad and his supporters. You support them against him. But their lands, property and wives are elsewhere. They are not in the same position as you. If they see that the opportunity has come, they will take advantage of it. Otherwise will go to their lands and leave you alone with this man (the Prophet) in this country.You will not be able to deal with him.Do not fight against him along with these tribes until they give you their noble people as hostages, who will in your hands is the guarantee to fight against Muhammad with them until you finish him off." They answered him, "You have made the right point."

Then he came to the Quraysh and, turning to Abu Sufyan and the Quraysh who were with him, said: “You know that I love you, that I left Muhammad. Don't betray me!" They said, "We will." Then he said: “Know that the Jews repented of what happened between them and Muhammad. They sent people to him saying: “We repent of what we have done. Will you be satisfied if we take for you from the tribes of Quraish and Ghatafan their noble people, give them to you, and you cut off their heads. Then we will destroy the rest together with you. "He agreed. If the Jews turn to you with a demand to give them their people as hostages, then do not give them a single person."

Then he came to the Ghatafan tribe and said: "O people of the Ghatafan tribe! You are my clan and my relatives, my most beloved people. You cannot reproach me for anything." They replied: "You speak the truth, we do not reproach you for anything." He said, "Then don't betray me!" They said, "We'll do it. What's the matter?" Then Nuaim said to them the same thing that he had told the Quraysh and warned them in the same way.

When the day of the Sabbath of the month of Shawwal of the fifth year of the Hijri came, Allah made for his Messenger so that Abu Sufyan ibn Harb and the leaders of the Ghatafan tribe sent to Ban Qurayza Ikram ibn Abu Jahl with a group of people from the tribes of Quraysh and Ghatafan with the words: "We live in temporary dwellings, camels and horses are dying. Go fight to finish Muhammad and this thing!" They were told: "Today is Saturday - the day when we do nothing. We will not fight with you against Muhammad until you give us your people as hostages, who will be a guarantee in our hands until we finish with Muhammad. We we are afraid that if you get tired of the war and if the battle becomes unbearable for you, then you will run away to your country and leave us. And he will remain here in our country, and we will not be able to resist him.
When the messengers returned with a reply from the Banu Qurayza, the Quraysh and the Ghatafanis exclaimed: "By God, what Nuaym ibn Mas'ud told us is true." They sent messengers to the Banu Qurayza saying: "We, by God, will not give you a single person. If you want to fight, then go out and fight!" When the messengers came to Banu Qurayza with these words, they exclaimed: "What Nuaim ibn Masud told us is really true. They only want us to fight. And when the opportunity comes, they will take advantage of it. And if there is something otherwise, they will run away in their direction and leave us face to face with Muhammad in this country."

They sent envoys to the tribe of Quraish and Ghatafan with the words: "We will not fight together with you against Muhammad until you give us hostages." And they refused. And there were disagreements between them. Allah sent them strong winds and cold nights. The wind overturned their cauldrons and tore off their tents.

The Messenger of Allah, having learned about their differences and lack of unity among them, called Hudhayfa ibn al-Yaman and sent him to them so that he could see what they were doing at night. I was narrated by Yazid ibn Ziyad the story of Muhammad ibn Kaab al-Kurazi: "One of the inhabitants of Kufa asked Khuzayfa ibn al-Yaman:" O Abu Abdallah! Have you seen the Messenger of Allah and become his companion?" He replied: "Yes, O son of my brother." The man asked: "How was it?" Hudhaifah replied: "We fought together." The man said: "By God, we knew that he walked the earth, we would have carried him on our shoulders." Hudhaifa said: "O son of my brother! We were with the Prophet at the moat. The Prophet spent part of the night in prayer, then turned to us with the words: "Who will go to see what the Quraysh have done, and then return? (The Prophet set the condition to return). I will ask Allah Almighty that this person become my companion in paradise" . And none of the people got up because of great fear, great hunger and great cold. When no one got up, the Prophet called me, and I had no choice but to get up when he called me. He said, "O Hudhaifah! Go to the Quraysh, infiltrate them and see what they are doing, and don't arrange anything until you come to me." I went and entered their camp. The wind and the warriors of Allah did terrible things to them: boilers were blown off the spot, fires were extinguished, tents fell. Abu Sufyan stood up and said: "O Quraish! Let everyone who sits next to him look." Hudhayfa says: “I grabbed the hand of a man who was next to me and asked: “Who are you?” He replied: “Such and such, the son of such and such.” Then Abu Sufyan said: “O Quraysh! You do not have a permanent home. Camels and horses are dying. The Banu Qurayza broke his word to us. He treated us badly. As you can see, we met with a strong wind. Neither cauldrons, nor bonfires, nor our tents can stand. Go away! I'm leaving." Then he went to his camel, and the camel was tied, sat on it and hit it. The camel jumped up on three legs. By God, he freed the camel from the fetters, already standing. If not for the order of the Prophet not to arrange anything, Until I come to him, I would kill him with an arrow."

Hudhayfa said: “I returned to the Messenger of Allah, and he stood and prayed, covered with a cloak. Seeing me, he pulled me to him, so that I was in front of him, threw the edge of the cloak over me, then returned to prayer and bowed. And I stood under the cloak.When the Prophet saluted Allah, I told him the news.

The Ghatafanis heard what the Quraysh had done and hurried to their homes.

Israguest 03-01-2015 09:34

Has anyone other than me read this entire text? Poke, where is it about the swords of the Prophet, otherwise I won’t master it a second time ...

PupkinV 03-01-2015 19:30

As for me, the whole topic is not about CW, but about "warriors of Islam".

moved from Historical melee weapons

kvantun 12-01-2015 20:18

Battle of Khaibar

This was in the 7th year of the Hijri. In the northeast of Medina, at a distance of 5 days, was Khaybar, inhabited by Jews, who led most of the hostilities against the Muslims. Soon after returning from Hudaybiya, the Prophet (peace and blessings of Allaah be upon him) decided to go to Khaibar. To separate the true fighters from those who go for profit, he said: "Come out with me only those who go solely for the sake of jihad." But, to the surprise of many people, going for profit among the Muslims was not. Quite a significant army came out in I400 foot soldiers and 200 horsemen.

Khaybar was considered one of the richest Jewish tribes, which had powerful fortresses and a significant army. The Khaybarans had quite a few minor strongholds scattered throughout the area. From their siege began the conquest of Khaibar. Many fortresses, having heard of the amazing victories of the Muslims, surrendered without a fight, while others - after little resistance. The main battles unfolded at the fortress of Al-Kumus, which was built on a steep rock, which was considered impregnable, and there was also the main storehouse of treasures. Muhammad himself (peace and blessings of Allah be upon him) took a direct part in these battles, showing examples of fearlessness and heroism, inspiring the soldiers. Soon the Muslims began to starve as provisions were running low. The battering ram managed to make a hole in the wall, they went on the attack under the leadership of Abu Bakr - but unsuccessfully. Despite their personal bravery, the half-starved Muslims were unable to take the fortress.
The next attack was led by Umar ibn Khattab, who fought in the city until nightfall, but to no avail - the forces were unequal. Ali Ashab at that time was lying with sore eyes. The Prophet (peace and blessings of Allaah be upon him) ordered to call Ali, but he was told that he could hardly see. "Bring it anyway," was the reply. Ali was soon brought by the hand. The Prophet (peace and blessings of Allaah be upon him) spat on Ali's eyes, his eyes immediately recovered, which was another manifestation of mujizat. Then he gave Ali his saber "Zulfuqar", his banner and called him "a man who loved Allah and his Prophet, and whom Allah and his Prophet love, a man who never knows fear and never turns his back on the enemy. " Ali immediately He led an army to attack. Soon he hoisted a banner and decided not to return until he captured the fortress. The Jews gathered all their forces to repel the Muslims.

Here Ali - the Lion of Islam had to fight a giant, dressed in double chain mail and an impenetrable helmet. He was armed with a huge trident and two sabers.
"I am Marhab," shouted the Jew, "terrible in battle and armed on all sides"
"And I am Ali, whom his mother called Haydar (roaring lion)."
Marhab, confident in an easy victory, rushed at Ali, but then a miracle happened - before the eyes of the astonished warriors, Ali repelled the blow and his "Zulfukar", like lightning, fell on the head of the enemy, breaking the shield in two, hitting the impenetrable helmet, cut off his head. A gigantic lifeless figure collapsed at the feet of the Lion of Islam. Ali himself was of medium height, but of great strength, his face was beautiful, blooming, bordered by a thick beard. He was also distinguished by a sharp mind, great knowledge, religious zeal, and for his fearless courage was nicknamed the Lion of Islam.

After the murder of Marhab came a turning point in the battle. In the battle, Ali's shield broke, and he tore off a powerful door from its hinges and used it as a shield. Subsequently, according to Abu-Raf, this door was lifted with difficulty by several people.
Having taken the fortress, the Muslims found great treasures, many weapons and armor.

After the capture of the fortress during lunch, another of the miracles (mujizat) of Muhammad (peace and blessings of Allah be upon him) happened. They gave him a shank of a ram, as soon as he bit it off, the mutton spoke with a human voice and said that it was poisoned. The Prophet (peace and blessings of Allaah be upon him) immediately spat it out and he was bled. Another askhab, who caught the other part of the leg, immediately died in agony. As a result of the inquiry, it was established that the mutton was poisoned by Zeinab, the niece of the giant Marhab, who was killed by Ali. When she was brought to him, she said that she thought: "If you are a true Prophet, then you will not be harmed, but if you are a deceiver, you will perish, and we will be freed from you." Then he forgave her and returned her to her relatives, thereby showing boundless mercy and mercy even to his poisoners.

Soon all the fortresses were captured, some in exchange for life agreed to completely leave the lands of Khaibar, which was accepted.
During the battles, I5 martyrs fell among the Muslims, while the Jews lost 93 soldiers. Quote: presumably Kubachi work
That's what I wanted to know, thanks a lot.

------------------
Sincerely, MAX.X.X. P/S It's better to be judged by twelve than carried by six.