13 Aralık 2015 Pazar


               The Angel of Death Descends on Shaddad ibn Ad

The Bible credits Solomon with building the First Temple of Jerusalem and many other public works and fortifications but does not describe the workforce he employed. The Qur'an records that Solomon harnessed the power of the jinn for his ambitious and demanding con- struction projects: They worked for him as he desired, making Arches, Images, Basins, as large as Reservoirs, and [cooking] Cauldrons fixed in their places(Qur'an 34:13). Jinn servants participated in the building of the First Temple. Not all jinn were subjected to involuntary servitude under Solomon; as the Qur'an points out, those forced to do the kings bidding were evil jinn and were being punished for their misdeeds. If any of these jinn refused to obey Solomons orders, Allah made him
taste of the Penalty of the Blazing Fire (34:12), that is, the flames of hell. Other jinn served Solomon freely, for example, joining his army and marching as warriors alongside men. As the Qur'an relates, before Solomon were marshalled his hosts – of Jinns and men and birds, and they were all kept in order and ranks(Qur'an 27:17).
Solomons powers over the jinn are detailed in the Testament of Solomon, one of the falsely attributed Greek works called the Pseudepigrapha, dating from about 200 AD. The Testament describes how Solomon built his Temple by compelling the jinn into service.62
One of the evil jinn mentioned in the context of King Solomon
is Ashmedai or Asmodeus, sometimes called theKing of the Demonsbut actually only a lieutenant of the greatest demon, Iblis. Ashmedai/ Asmodeus appears in the Bible, in the Hebrew Talmud and in tradi- tional Arabic folklore. Of eastern Iranian origin and probably initially

a demon of wrath, Asmodeus evolved into a demon of lust. The story of Solomon and Ashmedai appears in The Arabian Nights. In The Tale of the Fisherman and the Jinn, Ashmedai was confined in a jar by Solomon, who sent his minister ... to seize me, and this vizier had me bound and brought against my will to stand before the prophet [Solomon] as a suppliant. Ashmedai, described in the Burton translation of the Nights as a marid (extremely powerful jinn), was accused by the king of being an unbeliever. When the jinn stubbornly refused to proclaim his faith in God, Solomon had Ashmedai imprisoned in the jar, which was sealed with lead, stamped with the Seal of Solomon inscribed with Gods name and cast into the sea. Hundreds of years later, the jar was recovered by a fisherman, who frees the marid and hears his story.
This Arab folktale has many elements in common with a tale from the Hebrew Haggadah63  in which Solomon sends his chief minister Benaiah ben Jehoiada to capture Ashmedai to assist in the building of the First Temple of Jerusalem. Solomon held Ashmedai in chains with the help of a magic ring marked with the name of God. Although the tale does not explicitly say so, we must assume that this magic ring was the celebrated Seal of Solomon. Because it was by tricking Solomon into lending him the magic ring that Ashmedai was able to depose Solomon, only after taking back that ring was Solomon (according to one version of the story) able to return to power.64


Talmud'da, Kral Süleyman'ın tapınağı için düzelttiği Şamir adında önemli bir taşla ilgili bir efsane vardır. Şamir, Aaron tarafından Yüksek Rahip'in göğüs lüğündeki taşları kesmek için kullandığı majikal bir mücevherdir. Tapınağıçekiç sesi olmadan inşa etmesi emredilen Süleyman, taşları bildik yöntemlerle yonta madı, kayalardan istediği biçim ve büyüklükte taşları ayırt etmek için Şamir'i onların ya- nına koyarak bu işi başardı. Süleyman'ın çağırdığı elementsel varlıklar ona, Şed'lerin büyük Kralı Aşmedayi'nin istediği bilgiyi verebileceğini söyledi. Bunun üzerine Süleyman Aşmedayi'yi yakalaması için sadık generali Benaihu'yu gönderdi. General bu işi üzerine Tanrı'nın ismi yazılmış bir zincirle başardı. Süleyman, Aşmedayi'den Deniz'in Hakanı'nın Şamir'i vahşi bir horoza verdiğini öğrendi ve vakit kaybetmeden gidip taşı ondan aldı.Aşmedai Tapınak tamamlanana kadar Süleyman tarafından esir tutuldu, bu yüce ele mentsel işin bitiminde özgürlüğünü şu zeki yola başvurarak kazandı: Aşmedai'nin maji- kal güçlerini merak eden Süleyman ona sorular sormaya başlar. Şe lerin Kralı, Süleyman'a, eğer üzerindeki Tanrı'nın ismi yazan zinciri çıkarır ve eskiden giydiği yüzüğü ona verirse, doğaüstü güçlerini sergileyebileceğini söyler. Süleyman isteğini yerine geti rince, Kral'ı kapan Aşmedai onu dört yüz kilometre ötedeki bir ülkeye götürür ve Kral Süleyman'ın şekline büründükten sonra onun yerine geçerek İsrail'i yönetir. Bilge Süley man tahtını ancak birçok maceradan sonra kazanabilir. Aşmedai, kanatlarını açarak, ele mentsel alemdeki kendi tahtına yükselir .

The palace without entrance

According to one legend, while traveling magically, Solomon noticed a magnificent palace to which there appeared to be no entrance. He ordered the demons to climb to the roof and see if they could discover any living being within the building but the demons only found an eagle, which said that it was 700 years old, but that it had never seen an entrance. An elder brother of the eagle, 900 years old, was then found, but it also did not know the entrance. The eldest brother of these two birds, which was 1,300 years old, then declared it had been informed by its father that the door was on the west side, but that it had become hidden by sand drifted by the wind. Having discovered the entrance, Solomon found an idol inside that had in its mouth a silver tablet saying in Greek (a language not thought by modern scholars to have existed 1000 years before the time of Solomon) that the statue was of Shaddad, the son of 'Ad, and that it had reigned over a million cities, rode on a million horses, had under it a million vassals and slew a million warriors, yet it could not resist the angel of death.

Solomon's shamir
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In the Gemara, the shamir (Hebrew: שמיר) is a worm or a substance that had the power to cut through or disintegrate stone, iron and diamond. King Solomon is said to have used it in the building of the First Temple in Jerusalem in the place of cutting tools. For the building of the Temple, which promoted peace, it was inappropriate to use tools that could also cause war and bloodshed.[1]

Referenced throughout the Talmud and the Midrashim, the Shamir was reputed to have existed in the time of Moses. Moses reputedly used the Shamir to engrave the Hoshen (Priestly breastplate) stones that were inserted into the breastplate.[2] King Solomon, aware of the existence of the Shamir, but unaware of its location, commissioned a search that turned up a "grain of Shamir the size of a barley-corn".

Solomon's artisans reputedly used the Shamir in the construction of Solomon's Temple. The material to be worked, whether stone, wood or metal, was affected by being "shown to the Shamir." Following this line of logic (anything that can be 'shown' something must have eyes to see), early Rabbinical scholars described the Shamir almost as a living being. Other early sources, however, describe it as a green stone. For storage, the Shamir was meant to have been always wrapped in wool and stored in a container made of lead; any other vessel would burst and disintegrate under the Shamir's gaze. The Shamir was said to have been either lost or had lost its potency (along with the "dripping of the honeycomb") by the time of the destruction of the First Temple[3] at the hands of Nebuchadnezzar in 586 B.C.

Asmodeus Edit

According to the deutero-canonical Asmodeus legend, the shamir was given to Solomon as a gift from Asmodeus, the king of demons.[4][5]

Another version of the story holds that a captured Asmodeus told Solomon the Shamir was entrusted to the care of a woodcock. Solomon then sends his trusted aide Benaiah on a quest to retrieve it.[2]

Gemstones Edit

The shamir worm was also used by King Solomon to engrave gemstones. Apparently he also used the blood of the shamir worm to make carved jewels with a mystical seal or design. According to an interview with Dr. George Frederick Kunz, an expert in gemstone and jewelry lore, this led to the belief that gemstones so engraved would have magical virtues, and they often also ended up with their own powers or guardian angel associated with either the gem, or the specifically engraved gemstones.[6]

References Edit

^ Hersh Goldwurm (1990). Talmud Bavli: the Gemara : the classic Vilna edition Volume 3, Part 6, Book 2. The Gemara returns to the story of how Solomon acquired the shamir... [Solomon's servants] searched until they found the nest of a wild cock that had young,[...]
^ a b Ausubel, Nathan (1948). A Treasury of Jewish Folklore. Crown Publishers. pp. 449, 594. ISBN 0-517-50293-3.
^  W. B. L. B. (1901–1906). "Shamir". Jewish Encyclopedia S.
^ Shamah, Rabbi Moshe (2009). "Cutting Stones for the Temple, the Rambam and the Shamir" (PDF). SEPHARDIC INSTITUTE. p. 3. Retrieved 17 February 2010.
^ Louis Ginzberg (2007). The Legends of the Jews: Volume 4. p. 77. Asmodeus told Solomon that the shamir was given by God to the Angel of the Sea, and that Angel entrusted none with the shamir except the moor-hen, which had taken an oath to watch the shamir carefully.
^ “Gardens in Midair.” The Washington Post. August 4, 1895, page 20.
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Shaddād (Arabic شدّاد) was believed to be the king of the lost Arabian city of Iram of the Pillars, an account of which is mentioned in Sura 89 of the Qur'an. Various sources suggest Shaddad was the son of Ad/Aad (عاد), the son of Shem (سام), the son of Noah (نوح).

His story is found in the 277th through 279th nights of the Tales of the Arabian Nights (The Book of One Thousand and One Nights).

Brothers Shaddīd (شديد) and Shaddād are said to have reigned in turn over the 1,000 Adite tribes, each consisting of several thousand men. It is said Shaddad brutally subdued all Arabia and Iraq. Many Arab writers tell of an expedition of Shaddād that caused the Canaanite migration, their settling in Syria, and the Shepherd invasion of Egypt.

According to the Quran, Iram of the Pillars was a city of occult worshippers of stone idols, who defied the warnings of the prophet Hud. To punish them, God sent a drought. But the people would not repent, so they were destroyed by a furious wind, from which only Hud and a few believers emerged.

İrem (Arapça: ارم), Kur'an'da Ahkâf adıyla anılan, Yemen ile Umman arasında bulunan, katlı evleri, muhteşem sarayları ve meşhur İrem bağlarıyla anılan bir şehirdir.
Bu şehrin adı Fecr suresinin 6 ve 8. ayetlerinde geçer ve Âd Kavmi'nin yaşadığı şehir olarak tanımlanır. Eski metinlerde şehir ve topluluk hakkında, hükümdarlarının Cennet'e benzetmek amacıyla bir bağ inşa ettirdiği ve bağa 'İrem Bağı' dendiği belirtilir. Kur'anda yazılanlara göre bu şehir ve Âd Kavmi ilahi cezaya uğratılmış ve yerle bir olmuştur. Kur'an'da İrem şehrinden 'beldeler içinde benzeri yaratılmamış ve yüksek binalarla dolu' şeklinde bahsedilir.[1] Kur'an dışındaki kutsal kitaplarda bu şehirden ve halkından bahsedilmez.

Saba barajı. Saba’lıların teknolojik ve sanatsal dehalarını ve de gelişmişliklerini gösteren en önemli yapıt. Yemende Balq dağının tepesinde durup Saba vadisine bakınca hâlâ izleri görülmekte...Baraj 8. yüzyılda sulama amacıyla yapılmış. 1000 yıl boyunca görevini başarıyla tamamlamış... hayır sadece tarlaları sulama görevini değil; eşine ender rastlanır güzellikteki 2 bahçeyi sulama görevini... nam-ı diğer İrem bahçelerini... Baraj tam olarak Dhana vadisinde. Seller Nisan ve Ağusstos aylarında dağların tepelerinden bu vadiye akar ve takribii 72 km2lik bir alana yayılmış iki bahçeyi sulardı. 15m. yüksekliğinde ve 720m. uzunluğunda olduğu ve toplam 25.000 hektar toprağı suladığı varsayılıyor. Baraj duvarlarının kalınlığı ise 60m. 2000 yıl öncesiyle tarihlenen ilk baraj ise 55m. uzunluğunda ve 30 m. genişliğinde. Bu barajın gerçekte sanıldığından çok daha eskilere dayandığını Alman Arkeoloji Enstitüsü Jurgen Schmidt’in raporu ile ortaya çıkardı. Rapora göre yapay sulama Marib’de ilk kez: İÖ 3000’in ortalarında başlamış ve 2000 sonunda tam kapasite yaşama geçmişti.

“True Cross” miti. “Gerçek Haç” şeklinde tercüme edilebilir belki de. Batıda hayli yaygın olarak biliniyor ama bizlere yabancı. Mite göreAdem ölmeden önce Şit peygamberi cennete girip bir kez daha kendileri için yalvarmaya ikna eder. Böylece Cebrail ile karşılaşan Şit baş melekten bilgi meyvası ağacının bir dalını alır. Ağaç, Havva’dan beri kararmış ama Mikail insanın yeniden kurtulacağı müjdesini verince tekrar filizlenmiştir. Ama Şit dönmekte geç kalır, geldiğinde Adem’i ölmüş bulur. O da bu dalı bir anı olarak babasının mezarına diker. Ağaç büyür, Süleyman zamanında koca bir ağaç olur. Süleyman onu keser ve kullanmak ister ama başaramaz; çünkü ne yaparsa yapsın ağaç şekil değiştirmekte ve sürekli bir köprüye dönüşmektedir. Kraliçe Şeba ise öyle bir monoteisttir ki, bu köprüyü görünce hemen secde eder ve bizim Yahudi peygamberi Süleyman’ın anlayamadığını bir bakışta kavrayıp üzerine basmaz; yerine kutsal ağacı öper ve bunun İsa’nın çarmıha gerileceği ağaç olduğunun bilgisini veriverir (Mitin kimi versiyonlarına göreyse üzerinden geçerek ördek gibi perdeli ayağını iyileştirir).

Shaddād (Arabic شدّاد) was believed to be the king of the lost Arabian city of Iram of the Pillars, an account of which is mentioned in Sura 89 of the Qur'an. Various sources suggest Shaddad was the son of Ad/Aad (عاد), the son of Shem (سام), the son of Noah (نوح).
Iram of the Pillars (Arabic: إرَم ذات العماد, Iram ḏāt al-`imād), also called Aram, Iram, Irum, Irem, Erum, or the City of the tent poles is a reference to a lost city, a country or an area mentioned in the Quran.
The Quran (1,400 years ago) mentions Iram in connection with pillars [Qur'an: The Dawn 89:7]:[2]
The Quran, chapter 89 (Al-Fajr), verse 6 to 14:
“ 6: Have you not considered how your Lord dealt with 'Aad -

7: [With] Iram – who had lofty pillars, 8: The likes of whom had never been created in the lands 9: And [with] Thamud, who carved out the rocks in the valley? 10: And [with] Pharaoh, owner of the stakes? – 11: [All of] whom oppressed within the lands 12: And increased therein the corruption. 13: So your Lord poured upon them a scourge of punishment. 14: Indeed, your Lord is in observation.

— translated by error
There are several explanations for the reference to "Iram – who had lofty pillars". Some see this as a geographic location, either a city or an area, others as the name of a tribe. Those identifying it as a city have made various suggestions as to where or what city it was, ranging from Alexandria or Damascus to a city which actually moved or a city called Ubar.[3] As an area it has been identified with the biblical Aram, son of Shem and the biblical region known as Aram.[4] It has also been identified as a tribe, possibly the tribe of ʿĀd, with the pillars referring to tent pillars.[5]
"The identification of Wadi Rum with Iram and the tribe of ‘Ad, mentioned in the Qu’ran, has been proposed by scholars who have translated Thamudic and Nabataean inscriptions referring to both the place Iram and the tribes of ‘Ad and Thamud by name."[6]
According to some Islamic beliefs,[citation needed] King Shaddad defied the warnings of the prophet Hud and God smote the city, driving it into the sands, never to be seen again. The ruins of the city lie buried somewhere in the sands of the Rub' al-Khali. Iram became known to Western literature with the translation of The Book of One Thousand and One Nights.

Not :


Asmodeus is a marid jinni, one of the Kings of Jinnestan and has seventy-two legions of jinn under his command but submits to Amoymon. Solomon had Ashmedai imprisoned in a jar, which was sealed with lead, stamped with the Seal of Solomon inscribed with God's name and cast into the sea. Hundreds of years later, the jar was recovered by a fisherman, who frees the marid (rebellious jinni) and hears his story. 

Derleme : Yavuz Tellioğlu

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