(Al-Battar)
Wahhabi/Salafi say:
"
How can this sword belong to the Prophet(s) when it has an image on
it,
Shirk!"
Quote:
"There
is a description in the Sunnah of the sword of the Prophet (peace and
blessings of Allaah be upon him), Dhu’l-Fiqaar, but it does not say
that it included an image of anyone.
How
could the Prophet (peace and blessings of Allaah be upon
him) have kept such a sword, when he is the one who forbade
images and ordered that they be erased?
When
the Prophet (peace and blessings of Allaah be upon him) conquered
Makkah, he did not enter the Ka’bah until after he had issued
instructions that the images inside it be erased.
It
was narrated from Jaabir that the Prophet (peace and blessings of
Allaah be upon him) commanded ‘Umar ibn al-Khattaab (may Allaah be
pleased with him), at the time of the conquest when he was in
al-Bat-ha’, to go to the Ka’bah and erase every image that was
inside it, and the Prophet (peace and blessings of Allaah be upon
him) did not enter it until it had been rid of every image that was
inside it."
Quote:
"
As for his sword al-Battaar, it
is mentioned by Ibn Sa’d in
al-Tabaqaat (1/486), but it is
mursal – which is a type of da’eef (weak) report – its isnaad
includes al-Waaqidi.
And there are other ahaadeeth which are not saheeh.
Al-Haafiz
al-‘Iraqi (may Allaah have mercy on him) said: In al-Tabaqaat, Ibn
Sa’d mentions the mursal report of Marwaan ibn Abi Sa’eed Ibn
al-Mu’alla who said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) acquired three swords from the weapons of Banu
Qaynuqa’: a sword called Qa’li, a sword called Battaar and
a sword called al-Hatif. After that, he got al-Mikhdham and
Rasoob. Its isnaad includes al-Waaqidi. Takhreej
Ahaadeeth al-Ihya’ (2471). "
Quote:
"
Ibn al-Qayyim said:
He
(peace and blessings of Allaah be upon him) had nine swords:
1. Ma’thoor, which
was the first sword he owned and which he inherited from his father;
al-‘Adb (cutting or sharp); 2.
Dhu’l-Fiqaar, which almost never left his side, its handle, its
pommel, its ring, its decorations and the end of its scabbard were
made of silver; 3.
al-Qal’i; 4. al-Battaar; 5.
al-Hatif; 6.
al-Rasoob; 7.
al-Mikhdham; and 8.
al-Qadeeb. The end of the scabbard was of silver.
His
sword Dhu’l-Fiqaar was acquired as booty at the battle of Badr, and
it is the one that was shown in dreams.
---
When
he entered Makkah on the day of the Conquest, there were gold and
silver on his sword. [This was classed as da’eef (weak)
by al-Albaani in Mukhtasar al-Shamaa’il (87)].
Zaad al-Ma’aad (1/130). See also: al-Taraateeb al-Idaariyyah by
al-Kataani (1/343). "
---
Hazrat
Mazeedah bin Malik, the (maternal) grandfather of Hud says that when
the Prophet of Allah sallallahu alaihe wasallam entered
Makkah on the day it was conquered, his sword had gold
and silver on it. Talib who is one of the narrators of this
hadith says that he asked the ustaadh, "On which part of the
sword was the silver?" He replied, "The cap of the grip
handle was made of silver.
[Shama'il
Muhammadiyah, (Eng: Book,13-Hadith,101. )(Arabic:
Book,14-Hadith,107.) ]
---
Al-Ma'thur
(Top sword: Al Ma'thur & Bottom sword: al-Qadib)
Topkapi Museum, Istanbul
It is 99 cm in length, and its eight dimensional hilt is overlaid with gold. Its handle is a little curled. Its hilt has flower engravings and rubies and turquoises on the golden slots. The hilt is curvature towards the blade.The guard in the shape of a dragon head is decorated in parallel to the hilt.
It is 99 cm in length, and its eight dimensional hilt is overlaid with gold. Its handle is a little curled. Its hilt has flower engravings and rubies and turquoises on the golden slots. The hilt is curvature towards the blade.The guard in the shape of a dragon head is decorated in parallel to the hilt.
The
writing of “Rasulallah” on the plain
and sharp blade is barely readable.
Its
sheath is 85 cm in length. In accordance with the hilt, one face of
its sheath is overlaid with gold. The other face of the sheath is
embroidered with flower like motifs and cypress figures made of
niello. It has a band made of red silk and having a circular buckle
and casing made of green fabric embroidered flower motifs. The
flower motif is protected in a green fabric on which it is written
that it belongs to Prophet(s).
al-Ma'thur,
also known as "Ma'thur al-Fijar" is the sword which was
owned by the Prophet (s) before he received his first revelations
in Mecca. It was willed to him by his father. The Prophet (s)
migrated with the sword from Mecca to Medina, and the
sword remained with him until it was transferred, along with other
war equipment, to Ali b. Abi Talib.
---
Al-Waqidi
is reliable for purely historical reports. Ahl al- Hadith
consider him too honest and too rich a source to be discarded
especially in light of Ibn Sa`d's accreditation, which lent him huge
credit--but they unanimously discard him with regard to ahkam reports
which are uncorroborated by other narrators e.g. wiggling the index
finger in Salat. It is the latter category they meant when they
called him a liar, i.e. thoroughly unreliable and/or inaccurate in
his isnads, not at all that he was dishonest.
Al-Dhahabi said:
"I have no doubt in his sidq." And Allah knows best.
---
Those
who questioned the `adl of al-Waqidi and Sayf were dismissed.The
issue here is dabit vs. non-dabit. You know well we can have honest
people who do not have a clue what dabt requires. Imam Malik
mentioned that he met 70 extremely honest shuyukh in Madina but he
did not narrate from a single one of them because they were nescient
in hadith transmission.
Now,
take someone who does have a clue but given the abundance of things
he transmits he makes so many mistakes that he becomes similarly
discardable.
Now
make him so erudite, so researched, so full of gems that it is simply
impossible to discard him altogether. This is the case with
al-Waqidi and Sayf. These scholars would go to the actual
sites of battles and look for descendents and interview them one by
one for stories. Hence the large number of "unknowns" in
their chains. Yet, when it comes to purely historical details
such as whether a certain Sahabi was a Badri or not, they might even
best al-Bukhari and Muslim.
---
al-Waqidi’s
reliability in Maghazi and Siyar
Early
scholars of Islam themselves have maintained a difference between the
literature of hadith and history. For instance, those who
collected materials concerning the person of the Prophet (siyar) in
relation to the legal obligations (al-Ahkam al-Shari’yah) were
called “MUhaddithin” (Traditionalists); those who concerned
themselves only with the life of the Prophet were known as “Ashab
al-Sirah”; those who wrote about the character and habits of the
Prophet were called “Ashab al-Shama’il”.
And those who concerned themselves with the campaigns of the Prophet were known as the Ashab al-Maghazi.
On
the basis of above categorization the same “Ashab al-Rijal” who,
have rejected al-Waqidi in Hadith and in discussions on important
religious obligations, have at the same time acknowledged his
knowledge of the Maghazi and have specified his fact in their
criticisms.
For instance, the same al-Dhahbi who, at the end of his criticism on al-Waqidi in his Mizan has concluded: “Consensus has taken place on the weakness of al-Waqidi,”[1] has specified in his “Tadhkirat al-Huffaz” that: He is one of the vessels of knowledge but he is not well-versed in Hadith. But he is an expert (on the top) in Maghazi and Siyar. [2]
--------------------------------------------
[1] al-Dhahbi,
Mizan, vol.3 p.111
[2] al-Dhahbi,
Tadhkirah, vol.1 pp.317-318
Here
it may be added that in case of the narrations on Maghazi (Battles)
and Siyar (Biographies), if al-Waqidi’s report does not contradict
any authentic narration and established facts, but adds a little to
the details of an event otherwise independently known through
authentic reports, the addition may be accepted.
Hafiz
Ibn Kathir (d. 774 A.H./1373 C.E.) said:
“al-Waqidi:
He has reliable additions, and well documented history
…”
(al-Bidayah wal Nihayah 3/288)
(al-Bidayah wal Nihayah 3/288)
---
Al-Battar
Al
Battar : Al battar means Al Saif or Al Qatae i.e. the one
that cuts through, according to the records the original owner of
this sword was Jaloot whom prophet David had killed at the age of 20
years, the sword has a scene carved where Hazrat David is cutting the
head of Jaloot. The sword also has a symbol which is said to be
carved on it 2000 years ago in Petra Jordon
This
sword is also called Saif Ul
Anbia (Sword of Prophets)
Al-Battar: Inscriptions of
the names of Prophets
The
blade of "Al-Battar" is inscribed in Arabic with the names
of the Prophets Dawud(AS) (David), Sumayman (Solomon), Musa (Moses),
Harun (Aaron), Joshua, Zachariah, Yahya (John), `Isa (Jesus), and
Muhammad(s).
---
Al
Battar is a sword of the Prophet Muhammad (s) as booty from
the Banu Qaynaqa results. The sword is called "The
sword of the prophets ', and in carving swords have
Arabic writing that reads:' The Prophet David, the U.S., the U.S.
Solomon, Prophet Musa, U.S. Aaron, Prophet Yusuf, Prophet Zachariah
the U.S., the U.S. John , Prophet Isa, the Prophet Muhammad(s) '.
Inside there are also pictures of David from the U.S. when
cut Goliath's head, people who have this sword in the beginning. In
this sword there are also writings that are identified as Nabataean
writings.
---
Inscription
on the blade of the al-Battar sword,identified as Nabataean
Sayyiduna
Abu Hurairah (RA) had a ring on
which there was a picture of a lion. But
the picture size was so small that it could not be seen clearly.
---
Imam
at-Tahawi al-Hanafi said:
“The
Lawmaker -Prophet (s)-
first
forbade
pictures entirely,
even stripes
on clothes,
because people
had only
recently turned away from
worshipping
images,
so that was prohibited across the board.
When
his (s) prohibition
of such images became solidly
ingrained, he (s) permitted
striped clothes due to the
necessity of using clothes,
and he permitted whatever is practiced as a matter of trade,
because the ignorant are safe from exalting such practice.
As
for what is not practiced as a matter of trade, it remained
forbidden.”
The
scholar of comparative fiqh (“jurisprudence”) Abdur Rahman
al-Jaziri wrote in his three-volume Fiqh cala-l-Madhahib
al-arbaca:
“The
prohibition of making pictures stems, in the eye of the Law, from the
use of pictures towards the
corruption of belief, as
for example the use of statues for the worship of other
than Allah…
As for their utilization in the context of a sound matter, such as
teaching and learning something, then pictures are permitted
and there is no sin in them.”
Readers
are invited to look up further discussions of the views of the Fours
Schools in the aforementioned book.
Muslim
(Hadith) relates on the authority of A’isha (r):
‘We
had a curtain on
which was the picture
of a bird,
and which every person would face upon coming in.
*The
Prophet (s) said one day, ‘Put this
somewhere else,
for every time I come in I remember the dunya
(the world).”
The
scholar of “Salafi” thought, which
follows the strictest mashrab
(“Drinking-well”) of Ibn Taymiyyah,
Sayyid Sabiq, after mentioning the hadith of Muslim quoted
above, said:
“This
hadith indicates that pictures are not
unlawful (haram), because if
it were unlawful in the final
analysis, he
would have ordered that it be destroyed,
and not contented himself with having it placed
somewhere else. He
then mentioned that the reason for placing
it somewhere else was that it
made him remember dunya. This is also the view of Imam
at-Tahawi.”
--
*Regarding pictures in your House Note Not in your place/room where you pray/worship!
--
More Info: Pictures and Worship see
Building Shrines/Tombs around the Graves...
*Regarding pictures in your House Note Not in your place/room where you pray/worship!
--
More Info: Pictures and Worship see
Building Shrines/Tombs around the Graves...