The Security-Consciousness of the Sahaabah...

[- Qatada -]

:salamext:

The Security-Consciousness of the Sahaabah...

A chapter from the book, Readings in Aspects of Cautiousness and Defense, from the Prophetic Seerah, by Ibrahim 'Ali Muhammad Ahmad



The Fourth Topic: The Security-Consciousness of the Sahaabah


Every Muslim is required to possess a great degree of vigilence and caution. And the believer is judicious and acute, so it is mandatory that he be suited for the responsibilities entrusted to him and that he carry out his role in life in conformity with a manhaj that is precise and organized. And this requires of him that he weigh his actions and organize his dealings, striving to repel the plot of his enemies.

It is obligatory on every individual of the ummah to be security-conscious in every matter of the affairs of his life- the specific and the general. The Messenger of Allah said, "Seek help in ensuring the success of your needs by remaining silent, for everyone blessed with something is envied" [1]. So if silence about one's personal and financial needs is asked for and required, then in the general needs dealing with the fate of the ummah it is even more appropriate.

And the security-consciousness that was found among the sahaabah in the beginning of the da'wah in Makkah is apparent in several instances, and it affirms the extent of the salaf's concern about this issue, and their implementation of it in their practical lives and their da'wah. And in every situation they faced, they used the means that were suited to it, and they used what it required from sound dealings in caution. And we will attempt to point out some of these stances, each of them seperately.

• The first case: the awareness and cautiousness of Umm Jameel
• The second case: the awareness and cautiousness of Na'eem bin Abdillaah
• The third case: the awareness and cautiousness of Khubaab, Sa'eed, and Faatimah
• The fourth case: the awareness and cautiousness of 'Ali and Abu Dharr

​

 

[- Qatada -]

THE FIRST CASE: THE AWARENESS AND CAUTIOUSNESS OF UMM JAMEEL, RAADI ALLAAHU 'ANHA


When Abu Bakr, raadi Allaahu 'anhu, desired to know the specific fact of the whereabouts of the Messenger of Allaah, sall Allaahu 'alayhi wa sallam, immediately following the harm he was subjected to by the enemies of the Da'wah, he asked his mother, Umm al-Khair, to go to Umm Jameel, raadi Allaahu 'anha, in order to learn the whereabouts of the Messenger of Allah from her.

So Umm al-Khair went out until he reached Umm Jameel, so she said to her, "Abu Bakr asks you about Muhammad bin Abdillaah." So Umm Jameel said, "I do not know Abu Bakr or Muhammad ibn Abdillaah, but, if you would like me to go with you to your son, I will do so." Umm al-Khair said, "Yes." So she departed with her until she came upon Abu Bakr, knocked over and seriously ill [2]. So Umm Jameel supplicated and screamed loudly, "By Allaah! A people who would do this to you are truly a people of evil and disbelief! And I desire Allaah to take revenge upon them for you." He said, "What did the Messenger of Allaah do?" She said, "Your mother is listening." He said, "Do not worry about her." She said, "He is safe and healthy." He said, "Where is he?" She said, "In Daar al-Arqam." He said, "By Allaah, I will not taste food or drink until I go to the Messenger of Allaah." So they stalled until activity stilled and the people went home, and she left with his mother, with Abu Bakr leaning on them both, until they entered with him upon the Messenger of Allaah.


This narration clearly exemplifies the security consciousness of Umm Jameel, which was manifested in a number of her dealings, the most important of them being:

• FIRSTLY: hiding the identity and the desired information by way of denial

When Umm al-Khair asked Umm Jameel the whereabouts of the Messenger, she denied knowing Abu Bakr and Muhammad bin Abdillaah, and this was a sound dealing in caution. Umm al-Khair was not, at that time, a muslimah, and Umm Jameel was hiding her conversion, and she did not wish for Umm al-Khair to know of it, and at that moment, she hid from her the location of the Messenger of Allaah, out of fear that she was a spy for Quraish.


​

• SECONDLY: taking advantage of the right moment to convey the desired information

So Umm Jameel desired to convey the desired information on her own to Abu Bakr, and at that moment, she did not convey this to Umm al-Khair, and due to her excessive secrecy and discretion, she took advantage of the moment to her benefit, and said, "If you would like me to go with you to your son, I will do so." So she offered this to her in a manner that spoke to her intelligence and good dealings. And her statement, "If you would like"- when she is his mother- and her statement "to your son"- and she did not say 'to Abu Bakr'- all of this would rouse in Umm al-Khair the motherly sentiment, and most likely she would not refuse this request, and this is exactly what happened, as she answered her saying, "Yes." And as a result, Umm Jameel succeeded in conveying the information herself.


​

• THIRDLY: taking advantage of the moment to win the sympathy of the enemy

It is clear that Umm Jameel attempted to win the sympathy of Umm al-Khair, and she took advantage of the situation of Abu Bakr in which he was knocked down and seriously ill. So she screamed loudly and cursed those who carried out this act with her statement, "A people who would do this to you are truly a people of evil and disbelief!" So there is no doubt that this stance from Umm Jameel quenched some of Umm al-Khair's thirst for revenge from those who did this to her son, and it might cause her to harbor some love for Umm Jameel. And with this, Umm Jameel won the sympathy of Umm al-Khair, and her trust, something that eased Umm Jameel's task of conveying the information to Abu Bakr.


​

• FOURTHLY: cautiousness and deliberation before uttering the information

Umm Jameel took the highest degree of caution and deliberation, lest she hasten to reveal this important information of the location of the Commander of the Da'wah, as she still did not trust Umm al-Khair because she was still a disbeliever, and as a result, she did not feel safe from her side. And as a result, she repeated when Abu Bakr asked her about the state of the Messenger of Allaah, so she said to him, "Your mother is listening." So he said to her, "Do not worry about her." So she informed him then that the Messenger of Allaah was healthy and safe, and out of excessive safety, cautiousness, and deliberation, she did not inform him of his place until he asked her himself, "Where is he?" So she answered him, "Daar al-Arqam."


​

• FIFTHLY: choosing the suitable time to execute the mission

When Abu Bakr requested to go to Daar al-Arqam, Umm Jameel did not hasten to fulfill his request. Rather, she delayed it until the outside activity slowed, and the people were in their homes., and then she left with him and with his mother, with him leaning on the both of them. And this was the most suitable time to move and to execute this particular mission, so that there would be no chance of surveillance by the enemies of the Da'wah, and that the chances of her being exposed would be less, and she carried out the mission without the enemies being aware of her, until Umm Jameel and Umm al-Khair enterd Daar al-Arqam with Abu Bakr, and this confirms that the time they chose was the most suitable of times.
​

 

[- Qatada -]

THE SECOND CASE: THE AWARENESS AND CAUTIOUSNESS OF NU'AYM BIN ABDILLAAH, RAADI ALLAAHU 'ANHU


When Umar went out with his sword unsheathed [in search of the Messenger of Allaah], Na'eem bin Abdillaah met him and said to him, "Where are you going, o Umar?" He said, "To Muhammad, that apostate who has divided Quraysh, discredited our dreams, insulted our religion and cursed our gods, so that I may kill him." Nu'aym said, "By Allaah! Your confidence has overtaken you o Umar! Do you think Bani Abdil Manaaf will leave to you walk the earth when you have killed Muhammad? Why don't you go to the people of your household, and take care of them?" He said, "What people of my household?" He said, "Your brother in law and cousin, Sa'eed bin Zaid, and Faatimah bint al-Khattaab, for they have, by Allaah, become Muslim and followed Muhammad's religion" [23].


From reflecting on this narration, we can point out the following:

• FIRSTLY: hiding the identity from the enemy

Umar did not know about Nu'aym's conversion because he was hiding it [24], so Umar assumed he was a disbeliever, and this simplified Nu'aym's mission. And in order to further protect his identity, Nua'ym said, "Muhammad" and not "The Messenger of Allaah," despite the fact that the Sahaabah never called the Messenger by his name, rather, they said the "Messenger of Allaah" and the "Prophet of Allaah." But the occasion called for Nu'aym to say "Muhammad" so that Umar would trust him and speak to him about his intention, and this is exactly what happened.
​

• SECONDLY: obtaining the necessary information

Nu'aym stopped Umar when he saw him with his sword unsheathed, and asked him about his destination with his statement, "Where are you going, o Umar?" So from this, Nu'aym was able to obtain information about Umar's grave intentions- the killing of the Commander of the Da'wah. So this conduct was of utmost wisdom and intelligence, as Nu'aym was able to obtain the information that caused him to then take quick and precise security measures, as we will see.
​

• THIRDLY: warding off the enemy's danger and distracting him from his objective

After Nu'aym learned Umar's intention, he worked to ward off his danger, and he used with him the way of intimidation in order to quiet him- he was advancing to kill Muhammad, so he too would be killed by Bani Abdil-Manaaf. But this did not satisfy Nu'aym, rather, he informed Umar of a matter that he would be unable to have patience with, and this was when he informed him of the conversion of his cousin and his sister. So Umar immediately changed his course, and instead of heading to kill Muhammad, he headed in the direction of his sister's house. And with this, Nu'aym succeeded in warding off the enemy's danger, and distracted him from his real objective.
​

• FOURTHLY: sacrificing some individuals for the general benefit

There is no doubt that Umar's knowledge of the conversion of his sister and his cousin caused great danger to them both, but if this was measured next to the danger of the death of the Commander of the Da'wah, it is lighter and less. And because of this, Nu'aym attempted to sacrifice the individuals for the sake of the general benefit, because if Sa'eed and Faatimah were met with injury, it would be lighter and easier than if it befell the Commander of the Da'wah. This, as well as the fact that Nu'aym took into consideration the sentiment that tied Umar's family, and his cousin Sa'eed and Faatimah, as perhaps it would lighten the intensity of Umar's anger, and as a result, ease the severity of Sa'eed and Faatimah's punishment. And this is what happened, for when Umar saw the blood running off his sister's face, his sentiment moved him, and his heart softened, and this was a reason that led to his conversion.
​

 

[- Qatada -]

THE THIRD CASE: THE AWARENESS AND CAUTIOUSNESS OF KHABBAAB, SA'EED, AND FAATIMAH, RAADI ALLAAHU 'ANHOM


When Umar advanced to the house of his cousin, Sa'eed, Sa'eed, Khabbaab bin al-Arat, and Faatimah - his wife - were inside the house. When they heard Umar's voice, Khabaab hid in a chamber of theirs, and Faatimah bint al-Khattaab took the scroll [of Qur'aan] and put it under her thigh. And when Umar approached the house, he heard Khabbaab reciting to both of them. So when he entered he said, "What was that murmuring?" That said, "Nothing besides a conversation we were having."


And here, we can point out the following:

• FIRSTLY: the speed and soundness of the reaction in the face of emergencies
  

[Note] the quick reaction and lack of confusion in important matters and crises that warded off situations of emergency that the people of the Da'wah were subjected to. So long as the reaction is sound and is quick, it allows for the prevention of danger, and the effect will be positive and favorable most of the time.

And as a result, the reaction of Sa'eed, Khabbaab, and Faatimah was quick and sound, as Khabbaab hid in the chamber, and Faatimah hid the scroll, and Sa'eed stood up to face Umar and open the door for him. And this was when they knew the one entering upon them was Umar, who was known for his harsh opposition to the Da'wah and its callers.


​

• SECONDLY: hiding all traces from the enemy

Hiding all traces from the enemy is a crucial matter, because the trace is like the thread and the proof that directs the enemy to what they are coveting. And because of this, it is important to hide and eliminate anything that can be connected to the Da'wah or those who can be designated with relations to it. And this is what Faatimah did when she placed the scroll under her thigh- and this is a matter that cannot be doubted. And so, she hid a crucial document from the eyes of Umar bin al-Khattaab. And despite the fact that Umar came to know of it afterwards, the lesson is in her proper conduct in hiding the evidence.


​

• THIRDLY: Khabbaab's hiding
  

Khabbaab's hiding was not done out of cowardess or fear. Rather, it was a security precaution necessitated by the time and the place and the situation. For if Umar found Khabbaab with Sa'eed and Faatimah, then this would lead to the discovery of a significant fact with a profound effect on the procession of the Da'wah at this stage. Khabbaab was reciting the Qur'aan to Sa'eed and Faatimah, and this was a line of action put in place to teach the Muslims in these difficult circumstances. And if Umar found this out, he would have informed Quraish, and perhaps the result of this would be close surveillance and a prohibition of these kinds of gatherings, which would lead to the Da'wah losing an important and efficient means in teaching those who responded to it. But so this wouldn't happen, Khabbaab hid.


​

• FOURTHLY: lowering the voice during meetings

Khabbaab was reciting Qur'aan to Sa'eed and Faatimah with a lowered voice, to the degree that one at the door could not identify it, and Umar described it as murmuring- talk that can't be understood- and this was a necessary act of precaution.


​

• FIFTHLY: intimation and double entendres

When Umar asked about the incomprehensible sounds, the answer was a statement that carried an apparent meaning opposite to what the speaker intended. And this is a type of double entendre, as they did not deny there was a sound, rather, they acknowledged that it was a conversation between them. And this was a result of the security-consciousness of Sa'eed and Faatimah, as it is normal for the conversation between two people to be in a lowered voice that can't be distinguished by the one close by them and could therefore be described as murmuring. And they did not deny it, for if they did, Umar would know they were lying and hiding the truth from him, because of the fact that he heard a sound. But they acknowledged it without being open about what was between them, and this a type of intimation that is required in this type of situation.


​

• SIXTHLY: taking advantage of the moment to win over the enemy

And this is apparent when Umar asked Faatimah to give him the scroll. She took advantage of the favorable opportunity and told him to take a bath, and he did. Then he read and his heart was humbled. And here, Khabbaab emerged when he heard Umar's praise of the Qur'aan and he took advantage of that moment and said, "Rejoice, o Umar. By Allaah, I hope that Allah intended you with the supplication of His Prophet, for I heard him yesterday saying, 'O Allaah! Assist Islaam with Umar bin al-Khattaab or Abu al-Hakam bin Hishaam.' By Allaah, by Allaah, o Umar." And from this, the scope of the vigilence enjoyed by Sa'eed and Faatimah and their ability to seize the opportunity to win over the enemy become clear, and the result of this was that Umar converted.
​

 

[- Qatada -]

THE FOURTH CASE: THE AWARENESS AND CAUTIOUSNESS OF ALI AND ABU DHARR, RAADI ALLAAHU 'ANHOMA

Abu Dharr advanced to Makkah in search of the new religion that had emerged within it, and he had the attention of meeting with the Messenger of Allah. He did not know him, but he hated to ask about him. Ali hosted him as a guest for three nights, after which he said to hime, "What has brought you to this land?" So Abu Dharr answered him with his statement, "If you keep what I say secret, I will tell you." And in another narration, "If you give me an agreement and a promise to guide me, I will tell you." Ali said, "I will do so." He said, "It reached us that there emerged here a man claiming he is the Prophet of Allah. So I sent my brother to speak to him and he returned without satisfying me with what he brought. So I came, hoping to meet him." Ali said, "You have been guided aright. I will go to him, enter where I enter. If i see anyone who I fear for you, I will go towards the wall as though I am adjusting my shoe." And in another narration, "I will stop as if to pass water, then you proceed." So Ali went with Abu Dharr behind him until he entered upon the Messenger of Allah.

And from the preceding narration, several points become clear, the most important of them being:

• FIRSTLY: deliberation and taking one's time in obtaining the desired information

Abu Dharr delayed in asking about the Messenger, and he hated to ask about him because of what he knew of Quraish's hatred for anyone who addressed him. And this deliberation was a security precaution necessitated by the sensitivity of the situation. For if he asked about him, Quraish would know of him and as a result he would be afflicted with great amounts of punishment, or he'd be kicked out of Makkah, and as a result, he would lose out on attaining the desired information that he had come for whose sake he had endured the difficulties and hardships of travel.


​

• SECONDLY: prudence and cautiousness before pronouncing the information

When Ali asked Abu Dharr about his affairs and the reason that brought him to Makkah, he did not inform him of them. This was despite the fact that he hosted him for three days, and it was due to his excessive cautiousness. He made him promise before informing him that he would keep his secret, and in the same moment, that he'd guide him to his destination. And with this, he was assured of the secrecy and protection of his affair, while at the same time he was assured of obtaining the information he was searching for. And this is exactly what came to pass.

​

• THIRDLY: concealment when moving

The agreement between Ali and Abu Dharr was completed, and Abu Dharr was waiting for a hint or a specific action- as though Ali was adjusting his shoe or stopping to pass water, if Ali saw anyone watching them as they proceeded to Daar al-Arqam. This was in addition to the fact that Abu Dharr was walking at a distance from Ali. So they arranged for cautiousness in case of any emergency that may result when they are moving.​