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ग़ज़वा बहरान

यह एक बड़ी फ़ौजी मुहिम थी जिसकी तायदाद तीन सौ थी। इस सेना को लेकर अल्लाह के रसूल सल्लल्लाहु अलैहि व सल्लम रबीउल आखर सन् ०३ हि० में बहरान नामी एक इलाक़े की ओर तशरीफ़ ले गए थे। (यह हिजाज़ के बाहरी हिस्से में एक खनिज पदार्थों से भरी जगह है और रबीउल आखर और जुमादल ऊला के दो महीने वहीं ठहरे रहे। इसके बाद मदीना वापस तशरीफ़ लाए। किसी क़िस्म की लड़ाई से साबक़ा पेश न आया।

सरीया ज़ैद बिन हारिसा

उहुद की लड़ाई से पहले मुसलमानों की यह आखिरी और सबसे कामियाब मुहिम थी, जो जुमादल उखरा सन् 03 हि० में पेश आई।

घटना इस प्रकार है कि कुरैश बद्र की लड़ाई के बाद से बेचैनी के शिकार तो थे ही, पर जब गर्मी का मौसम आ गया और शाम देश की व्यापारिक यात्रा का समय आ गया, तो उन्हें एक और चिन्ता ने आ घेरा

इसका स्पष्टीकरण इससे होता है कि सफ़वान बिन उमैया ने, जिसे कुरैश की ओर से इस साल शाम देश जाने वाले व्यापारिक क़ाफ़िले का मुखिया बनाया था, कुरैश से कहा-

‘मुहम्मद और उनके साथियों ने हमारा व्यापारिक राजमार्ग हमारे लिए बड़ा कठिन बना दिया है। समझ में नहीं आता कि हम उसके साथियों से कैसे निमटें। वे तट छोड़कर हटते ही नहीं और तट पर बसने वालों ने उनसे समझौता कर लिया है। आम लोग भी उन्हीं के साथ हो गये हैं। अब समझ में नहीं आता कि हम कौन-सा रास्ता अपनाएं ? और अगर हम घरों ही में बैठे रहें तो अपनी मूल पूंजी भी खा जाएंगे, कुछ बाक़ी न बचेगा, क्योंकि मक्का में हमारी ज़िंदगी का आश्रय इस पर है कि गर्मी में शाम और जाड़े में हब्शा से व्यापार करें ।’

1. इब्ने हिशाम 2/50-51, ज़ादुल मआद 2/91। इस ग़ज़वे की वजहें तै करने के अलग-अलग स्रोत हैं। कहा जाता है कि मदीना में यह खबर पहुंची कि बनू सुलैम मदीना और मदीना के आस-पास के इलाक़ों पर हमला करने के लिए बड़े पैमाने पर जंगी तैयारियां कर रहे हैं और कहा जाता है कि आप कुरैश के किसी क़ाफ़िले की खोज में निकले थे। इब्ने हिशाम ने सही वजह लिखी है और इब्ने क़ैयिम ने भी इसी को अपनाया है। चुनांचे पहली वजह का सिरे से उल्लेख ही नहीं किया है।

सफ़वान के इस सवाल पर इस विषय पर विचार-विमर्श शुरू हो गया। आखिर अस्वद बिन अब्दुल मुत्तलिब ने सफ़वान से कहा, तुम तट का रास्ता छोड़कर इराक़ के रास्ते आया करो।

स्पष्ट रहे कि यह रास्ता बहुत लम्बा है, नज्द से होकर शाम जाता है और मदीने के पूरब में खासी दूरी से गुज़रता है। कुरैश इस रास्ते को बिल्कुल नहीं जानते थे, इसलिए अस्वद बिन अब्दुल मुत्तलिब ने सफ़वान को मश्विरा दिया कि वह फ़रात बिन हय्यान को, जो क़बीला बिक्र बिन वाइल से ताल्लुक रखता था, रास्ता बताने के लिए गाइड रख ले। वह इस सफ़र में उसकी रहनुमाई कर देगा।

इस व्यवस्था के बाद कुरैश का कारवां सफ़वान बिन उमैया के नेतृत्व में नए रास्ते से रवाना हुआ, मगर इस कारवां और इसके सफ़र की पूरी योजना की ख़बर मदीना पहुंच गई।

हुआ यह कि सुलैत बिन नोमान जो मुसलमान हो चुके थे, नईम बिन मस्ऊद के साथ जो अभी मुसलमान नहीं हुए थे, शराब पीने-पिलाने की एक सभा में जमा हुए। (यह शराब के हराम किए जाने से पहले की घटना है) जब नईम पर नशे का ग़लबा हुआ तो उन्होंने क़ाफ़िले और उसके सफ़र की पूरी योजना का विवरण बता डाला। सुलैत पूरी तेजी से नबी सल्ल० की सेवा में हाज़िर हुए और सारा विवरण कह सुनाया।

अल्लाह के रसूल सल्लल्लाहु अलैहि व सल्लम ने तुरन्त हमले की तैयारी शुरू की और सौ सवारों का एक दस्ता हज़रत ज़ैद बिन हारिसा कलबी रज़ियल्लाहु अन्हु की कमान में देकर रवाना कर दिया।

हज़रत जैद रज़ि० ने बड़ी तेज़ी से रास्ता तै किया और अभी कुरैश का क़ाफ़िला बिल्कुल बेखबरी की हालत में क़र्व: नामी एक सोते पर पड़ाव डालने के लिए उतर रहा था कि उसे जा लिया और अचानक धावा बोलकर पूरे कारवां पर क़ब्ज़ा कर लिया।

सफ़वान बिन उमैया और कारवां के दूसरे सुरक्षाकर्मियों को भागने के अलावा कोई रास्ता नज़र न आया।

मुसलमानों ने कारवां के गाइड फ़रात बिन हय्यान को, और कहा जाता है कि और दो आदमियों को गिरफ़्तार कर लिया। बर्तन और चांदी की बहुत बड़ी मात्रा जो कारवां के पास थी, और जिसका अन्दाज़ा, एक लाख दिरहम था, ग़नीमत के तौर पर हाथ आई ।

अल्लाह के रसूल सल्लल्लाहु अलैहि व सल्लम ने पांचवां हिस्सा निकाल

कर ग़नीमत का माल जत्थे के लोगों में बांट दिया और फ़रात बिन हय्यान ने नवी सल्ल० के मुबारक हाथ पर इस्लाम कुबूल कर लिया। 1

बद्र के बाद कुरैश के लिए यह सबसे दुखद बात थी, जिससे उनका दुख और बढ़ गया। अब उनके सामने दो ही रास्ते थे, या तो अपना दंभ व अभिमान छोड़कर मुसलमानों से समझौता कर लें या भरपूर लड़ाई लड़कर अपने पुराने आदर और प्रतिष्ठा को वापस लाएं और मुसलमानों की ताक़त को इस तरह तोड़ दें कि वे दोबारा सर न उठा सकें।

मक्का ने इसी दूसरे रास्ते को चुना। चुनांचे इस घटना के बाद कुरैश के बदले की भावना कुछ और बढ़ गई और उसने मुसलमानों से टक्कर लेने और उनके घर में घुसकर उन पर हमला करने के लिए भरपूर तैयारी शुरू कर दी। इस तरह पिछली घटनाओं के अलावा यह घटना भी उहुद की लड़ाई की ख़ास वजह बन गई है।

इब्ने हिशाम 2/50-51, रहमतुललिल आलमीन 2/219

In this sermon he recalls the creation of Earth and Sky and the birth of Adam.

Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His One-ness, the perfection of believing in His One-ness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and
everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allāh recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.

Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.

The Creation of the Universe

He initiated creation most initially and commenced it originally, without undergoing reflection, without making use of any experiment, without innovating any movement, and without experiencing any aspiration of mind. He allotted all things their times, put together their variations gave them their properties, and determined their features knowing them before creating them, realising fully their limits and confines and appreciating their propensities and intricacies.

When Almighty created the openings of atmosphere, expanse of firmament and strata of winds, He flowed into it water whose waves were stormy and whose surges leapt one over the other. He loaded it on dashing wind and breaking typhoons, ordered them to shed it back (as rain), gave the wind control over the vigour of the rain, and acquainted it with its limitations. The wind blew under it while water flowed furiously over it.

Then Almighty created forth wind and made its movement sterile, perpetuate its position, intensified its motion and spread it far and wide. Then He ordered the wind to raise up deep waters and to intensify the waves of the oceans. So the wind churned it like the churning of curd and pushed it fiercely into the firmament throwing its front position on the rear and the stationary on the flowing till its level was raised and the surface was full of foam. Then Almighty raised the foam on to the open wind and vast firmament and made therefrom the seven skies and made the lower one as a stationary surge and the upper one as protective ceiling and a high edifice without any pole to support it or nail to hold it together. Then He decorated them with stars and the light of meteors and hung in it the shinning sun and effulgent moon under the revolving sky, moving ceiling and rotating firmament.

The Creation of the Angels

Then He created the openings between high skies and filled them with all classes of His angels. Some of them are in prostration and do not kneel up. Others in kneeling position and do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired. The sleep of the eye or the slip of wit, or languor of the body or the effect of forgetfulness does not effect them.

Among them are those who work as trusted bearers of His message, those who serve as speaking tongues for His prophets and those who carry to and fro His orders and injunctions. Among them are the protectors of His creatures and guards of the doors of the gardens of Paradise. Among them are those also whose steps are fixed on earth but their necks are protruding into the skies, their limbs are getting out on all sides, their shoulders are in accord with the columns of the Divine Throne, their eyes are down cast before it, they have spread down their wings under it and they have rendered between themselves and all else curtains of honour and screens of power. They do not think of their Creator through image, do not impute to Him attributes of the created, do notconfine Him within abodes and do not point at Him through illustrations.

■ The Hierarchy of Lights (Nūr al-Anwār) Diagram

This diagram illustrates the Illuminationist cosmology of light as taught by Shihāb al-Dīn Suhrawardī ق.

At the top is the Light of Lights (Nūr al-Anwār) the Divine Source  from which emanate successive levels of lights (or intellects/angels).

These descending lights govern every aspect of creation, from the highest archangels to the angels of nature and the spheres.

The diagram also shows two cosmic principles: the Principle of Dominion (the downward governance of higher lights over lower) and the Principle of Love (the upward yearning of lower lights toward higher ones).

Together, they depict both the structure of the universe and the soul’s journey of return to its Origin.

1. Light of Lights (Nūr al-Anwār)

“All is from Him and all returns to Him. He is the First, He is the Last, He is the Manifest,
He is the Hidden.” (Qur’ān 57:3)

▪︎ Sayyidina Imam ʿAlī ع Said:

“I did not see anything except that I saw
Allah before it, with it and after it.”

This “Light of Lights” is the Reality of God Himself uncreated, limitless. Every light below it depends on it as rays depend on the sun.

2. The First Light

This is the first emanation, the highest created light sometimes called the First Intellect or the highest angelic reality.

▪︎ Shaykh Junayd al-Baghdādī ق Said:

“The first of the Heart’s knowledge is the knowledge of Allah ’s oneness.”

At this stage only pure unity shines. In the soul’s journey, this is the beginning of real gnosis (maʿrifa).

3. The Highest Isthmus (Barzakh al-Aʿlā)

An “isthmus” (barzakh) is an in-between state. Here it marks the transition from the pure divine to the angelic.

▪︎ Shaykh Dhu’l-Nūn al-Maṣrī ق Said:

“Between the servant and his Lord are veils
of light; when they are lifted, he becomes an intimate of the Truth.”

The isthmus is such a veil neither pure source nor fully separate.

4. The Second Light & Ṭabaqāt al-Arḍ (Horizontal Order)

From the Second Light radiate the great archetypal lights the archangels and cosmic governors (Gabriel, Khurdād, Murdād, Isfandārmuḏ, Urbibihisht). They correspond to the ordering of the cosmos.

▪︎ Shaykh Ibn ʿAṭā’Allāh al-Iskandarī ق wrote:

“Nothing moves in the heavens or the earth except by His command; but He veils the command in causes so that the wisdom may be manifest.”

These angelic lights are the “causes” behind cosmic order.

5. Al-Anwār al-Mudabbira (Managing Lights)

Here the light is diversified into classes of angels:
• Those who guard plants, minerals, animals  the natural guardians.

• Man’s governing angels.

• Angels who move the spheres.

▪︎ Shaykh Sahl al-Tustarī ق said:

“There is not a single thing except that over
it is an angel appointed by Allah to govern it.”

This stage shows how every part of creation, even minerals, has a subtle “spiritual companion” directing it.

6. The Third and Fourth Lights / Lower Isthmuses

As light descends further it becomes more specific, more connected to the material cosmos. Between them are the “spheres”
(fixed stars, lower heavens) each a threshold.

▪︎ Shaykh Bāyazīd al-Bisṭāmī ق Said:

“I crossed beyond the worlds until I came to
the Throne; then I crossed beyond the Throne until I came to the Lord of the Throne.”

For the Seeker, passing through these lights means moving beyond level after level of attachment until reaching pure Presence.

7. Principle of Love (ʿIshq) & Principle of Dominion (Qahr)

• Love (upward arrows): All lower lights yearn upward to the higher the soul’s longing for its Source.

• Lady Rābiʿa al-ʿAdawiyya ق prayed:
“O God, if I worship You for fear of Hell, burn me in Hell; if I worship You for hope of Paradise, bar me from it; but if I worship You for Your own sake, veil me not from Your Beauty.”

• Dominion (downward arrows): Higher lights govern and sustain the lower.
• Imām al-Junayd ق Said:

“The Real rules the servant by His decree, and the servant turns to Him by love.”

Together, these two principles show the whole cosmos as an endless circulation of emanation and return Allah’s light flowing down as sustaining dominion, creation’s love flowing up as yearning.

■ How to read the chart as a Seeker

You can read it outwardly as a description of the unseen hierarchy of lights and angels and inwardly, as the states of your own Heart:

• Light of Lights: Allah’s presence within.
• First Light: your spirit.
• Isthmuses and managing lights: your subtle faculties and states.
• Principle of Love: your yearning upward.
• Principle of Dominion: the divine command shaping your being.

This is why Sufis often Say,

“The macrocosm is within you; ascend within and you will see the entire ladder of light.” ❤️

Ahle Bayt aur Sahaba Ikram ka Muqam – Ek Naseehat

RasoolAllah ﷺ ke Ahle Bayt ka Sahaba Ikram رضي الله عنهم ke saath taqabol (mukabla / comparison) karna mumkin nahi hai.
Kyunki Ahle Bayt, khoon-e-Mustafa ﷺ aur jaan-e-Mustafa ﷺ hain. Unke saath kisi aur ka taqabol karna be-adabi hai.

Agar aisa kiya jaye to ummat mein sirf fitna aur fasaad barpa hoga.

Isi tarah, Sahaba Ikram رضي الله عنهم ka “Tolaqa” ke saath taqabol karna aur unke naam ke saath رضي الله عنهم ka istemal karna bhi ghalat hai.

Ye amal Sahaba Ikram رضي الله عنهم ki azmat o shaan par sawal uthata hai aur unki zaat ko mashkook banata hai.

⚠️ Khudara aisa na karein.

—

📌 Jama’at-e-Sahaba رضي الله عنهم
Bohat barkat wali jama’at hai.

⚠️ Faasiq, Fajir, Baghi aur Taaghi logon ko shamil karke is jama’at-e-Sahaba رضي الله عنهم ko mashkook na banao.

➡️ Aisa karne se RasoolAllah ﷺ ko takleef hogi.