5. Did 'Ali (radhyAllahu ‘anhu) bury Abu Talib on the Prophet’s instructions?
It was narrated from 'Ali (radhyAllahu ‘anhu) that he came to the Prophet (sallAllahu ‘alaihi wa sallam) and said: "Ahu Talib has died." The Prophet (sallAllahu ‘alaihi wa sallam) said: "Go and bury him," and 'Ali (radhyAllahu ‘anhu) said: "He died a polytheist." The Prophet (sallAllahu ‘alaihi wa sallam) said: "Go and bury him." When he had buried him, he went back to the Prophet (sallAllahu alaihi wa sallam), and he said to him: "Do ghusl.” According to another report, he said: "Go and do ghusl, then do not do anything until you come to me."
'Ali said: "So I did ghusl, then I came to him, and he offered
supplication for me that made me happier than getting red and black
camels." The narrator, 'Abdur-Rahman as-Sulami, said: When 'Ali had washed a deceased person, he would do ghusl.
6. Ali's attention to security matters and his role in bringing Abu Dharr (radhyAllahu ‘anhu) to the Messenger of Allah (sallAllahu ‘alaihi wa sallam)
Among the main features of Islam during the Makkan
stage were concealment and secrecy, even from the closest of people.
The Prophet's instructions on the necessity of secrecy were very clear
and strict. 'Ali (radhyAllahu ‘anhu) played an important role in bringing Abu Dharr to the house of the Messenger (sallAllahu ‘alaihi wa sallam). Ahu Dharr (radhyAllahu ‘anhu) was unhappy with the situation of jahiliyyah, he refused to worship idols and disapproved of those who associated others with Allah (Subhanahu wa Ta’ala).
He used to pray to Allah for three years before he became Muslim,
without choosing any specific direction of prayer. It seems that he was
following the path of the Haneefs. When he heard of the Prophet (sallAllahu ‘alaihi wa sallam), he came to Makkah, but he did not want to ask about him until night came, then he lay down and 'Ali (radhyAllahu ‘anhu)
saw him and realised that he was a stranger, so he invited him to stay
with him. He did not ask him about anything. In the morning, he went to
al-Masjid al-Haram, and he stayed there until evening came. 'Ali saw him
and invited him to stay for a second night. The same thing happened on
the third night, then 'Ali asked him why he had come. When Ahu Dharr was certain about him, he told him that he wanted to meet the Messenger (sallAllahu ‘alaihi wa sallam). 'Ali told him that he was indeed the Messenger of Allah (sallAllahu ‘alaihi wa sallam)
and said: "In the morning, follow me. If I see anything that I fear for
you, I will step aside as if I want to pass water, but if I carry on
then follow me." He followed 'Ali and met the Messenger (sallAllahu ‘alaihi wa sallam), Listened to what he had to say and became Muslim.
The Prophet (sallAllahu ‘alaihi wa sallam) said to him: "Go back to your people and tell them to wait until my instructions come to you." He
said: By the one in whose hand is my soul, I shall shout at the top of
my voice among them. He went out to the mosque, and he shouted at the
top of his voice: I hear witness that there is no god except Allah and
that Muhammad is the Messenger of Allah. The people leapt up and
attacked him, throwing him to the floor. Al-'Abbas ibn 'Ahdul-Muttalib came and warned them of the vengeance of his tribe Ghifar,
who might intercept the trade caravans of Quraysh, which passed through
their land on the way to Syria. Thus he saved him from them. Before
coming to Makkah, Abu Dharr (radhyAllahu ‘anhu) had sent his brother to find out about the Prophet (sallAllahu ‘alaihi wa sallam), to listen to what he had to say and then come to him. His brother did so, then he came back to Ahu Dharr (radhyAllahu ‘anhu)
and told him: I have seen him enjoining good attitudes and saying words
that are not poetry. He said: You have not given me what I wanted, and
he resolved to go himself to the Messenger of Allah (sallAllahu ‘alaihi wa sallam). His brother said to him: Be on your guard against the people of Makkah, for they are his enemies and are hostile towards him.
The lessons we learn from this incident are the following:
6.1. Not rushing to seek information
Abu Dharr (radhyAllahu ‘anhu) realised that Quraysh resented everyone who spoke to the Messenger (sallAllahu ‘alaihi wa sallam). This caution was safer and was dictated by the sensitivity of the situation. If Abu Dharr had asked openly about the Prophet (sallAllahu ‘alaihi wa sallam),
Quraysh would have found out what he intended to do, and thus he would
have been exposed to harm and expulsion and would not have been able to
achieve the purpose for which he had left his people and undergone the
hardships of travel.
6.2. Caution when giving information
When 'Ali (radhyAllahu ‘anhu) asked Abu Dharr (radhyAllahu ‘anhu) why he had come to Makkah, he did not tell him as an extra precaution, even though ‘Ali (radhyAllahu ‘anhu)
hosted him for three nights. Before telling him, he stipulated that he
should conceal his secret at the same time as he showed him the way.
This extreme caution brought him what he wanted.
6.3. Security cover for their movements
'Ali and Abu Dharr (radhyAllahu ‘anhuma) agreed upon a gesture or certain movement, giving the impression of fixing his shoe or passing water, if 'Ali (radhyAllahu ‘anhu) saw someone watching them. This security cover for their movements towards the headquarters (Dar al-Arqam) was in addition to the fact that Abu Dharr
wa.s walking some distance behind 'Ali. This attitude was regarded as a
precaution, taking into account all possibilities that could arise
while they were moving.
6.4. The Companions' advanced approach to security matters and the importance of security in their minds
This
attitude was deeply entrenched in their hearts to such an extent that
it was a distinguishing characteristic of all their actions, both
private and public. Their movements were careful and well thought out.
How great is our need to develop a similar sense of security to that of
the Companions (radhyAllahu ‘anhum). Security has become very
important in our own time with regard to the demise and survival of
states and civilisations, and it is very relevant to the weakness or
strength of nations, peoples, groups, institutions and organisations. It
has become a specialised field of knowledge with advanced techniques
and highly developed methods and styles, its own independent
organisations and high-level budgets. Information in general, and
security information in particular, is sold for the highest price, and
souls may be sacrificed in order to obtain it. As long as this is the
case, then the Muslims must pay attention to the security aspect so that
our secrets will not be discovered by our enemies or fall into their
hands.
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