Another important reminder is that, the radio-call cannot give away

one‘s position if it has not been switched on (turned on) thus it is also not possible for the enemies to track you at all.

The Compilation Of Security And Intelligence Principles Page 70 Images of Radio-Calls:

a) Long-range - Military:

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Concluding Comments:

After explaining and pointing out some of the most key details above on the important security precautions and guidelines, my brother you will realize that putting them into practice is not an easy task, but it still will be very neglectful as well as carelessness for our brothers to abandon them. You should get used to working without the phones or similar devices. If it is necessary to use them then such usage MUST BE LIMITED to as little as possible while effectively implementing all the mentioned guidelines and other such counter-measures because they are many but we cannot list all of them here. What has been given are the basic/general guidelines that can, Allāh Willing, secure the Mujāhidīn and Jihādi networks and operations as far as the use of mobile phones (and similar devices) is concerned.

The following are some very important and beneficial closing points that must be considered;-

 NEVER use your real name while conversing over the phones.  NEVER mention, while talking on phone, any real addresses

or locations.

 NEVER mention, while using the phones, actual meeting places, dates and time.

 NEVER undermine or neglect these and other such guideline and principles if you really desire and plan/think of securing your activities.

 ALWAYS USE passwords/signal/secret code ONLY KNOW to you and your work brothers.

 Lastly, Allāh (SWT) is the Best Protector, the Most Merciful!

3] Meetings

ْمُىُرْمَأَو

ْمُيَنْيَب ٰىَروُش

“…who [conduct] their affairs by mutual Consultation; …” (As- Shūrā:38)

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Difference between Meetings and „Get-Together‟:

The differences between the two are that a ‗get-together‘ is more open and many people could be present, whereas, a meeting is closed and is composed of less people. A meeting requires more security due to its secretiveness. In a ‗get-together‘ you are free to discuss any topic, whereas a meeting is arranged to speak about specific topics related to work.

This principle was applied to its fullest extent by the Prophet (SalAllahu alayhi wa ssalam) in his private and public life, and was fully acted upon by the early rulers of Islam. And it is also a sunnah of the Messenger of Allāh (SalAllahu alayhi wa ssalam), about which the mujāhid brother Abū Jihād As-Shāmī wrote53_{; ―…At times he}

(SalAllahu alayhi wa ssalam) would even leave his own personal opinion for that of the majority due to the Islāmic concept of Shūrā, which he (SalAllahu alayhi wa ssalam) dutifully upheld in matters of opinion, but when it came down to matters of values or principles he (SalAllahu alayhi wa ssalam) never wavered in standing for the truth. His (SalAllahu alayhi wa ssalam) mastery of consultation was also coupled with a strong grasp of the art of persuasion; meaning that he (SalAllahu alayhi wa ssalam) rarely had to resort to the option of giving orders to his companions54_{. In fact,}

with companions who loved and respected the Prophet (SalAllahu alayhi wa ssalam) more than any other earthly soul, he (SalAllahu alayhi wa ssalam) was always sure to find enough volunteers.‖

Purpose of Meetings: 1) Divine guidance/method.

اَّمِمَو ْمُيَنْيَب ٰىَروُش ْمُىُرْمَأَو َةَلاَّصلٱ ْاوُماَقَأَو ْمِيِّبَرِل ْاوُباَجَتْسٱ َنيِذَّلٱَو

ْمُىاَنْقَزَر

َنوُقِفنُي

“and those who answer the call of their Lord [i.e. to believe that He is the Only one Lord (Allāh), and to Worship none but Him Alone], and perform As-Salât (Iqâmat-as-Salât), and who (conduct) their

affairs by mutual consultation, and who spend of what we have bestowed on them;” (As-Shūrā: 38)

53 _{In his book Strategic Analysis of the Prophetic Sīrah pg. 60-61.}

54 _{Al-Bukhārī (No. 2691). Also see the story of Hudhayfah during the Battle of the Trench (Musnad}

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NB: This is the keyword of the Surah, and suggests the ideal way in

which a virtuous man should conduct his affairs, so that, on the one hand, he may not become too egotistical, and, on the other, he may not lightly abandon the responsibilities which devolve on him as a personality whose development counts in the sight of Allah.

And in Bukhārī we find the following, part of a very long narration from Ibn Abbas (may Allāh be pleased with them both) about someone who said ( during the Hajj at Mina), ―If 'Umar should die, I will give the pledge of allegiance to such-and-such person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards.‖ And he 'Umar bin Al-Khattāb (may Allāh be pleased with him) got angry and wanted to warn the people about such talk but 'Abdu Rahman bin 'Auf (may Allāh be pleased with him) stopped him to do that when they returned to Medina. Until Ibn Abbas said, ―…I saw Sa'id bin Zaid bin 'Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while 'Umar bin Al-Khattāb came out, and when I saw him coming towards us, I said to Said bin Zaid bin 'Amr bin Nufail "Today 'Umar will say such a thing as he has never said since he was chosen as Caliph." Sa‘id denied my statement with astonishment and said, "What thing do you expect 'Umar to say the like of which he has never said before?" In the meantime, 'Umar sat on the pulpit and when the call makers for the prayer had finished their call, 'Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is un- lawful for him to tell lies about me…‘ until he (‗Umar) said ‗…Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed‘…‖55