(Friday Sermon - January 25, 2019 )

Background, Bond of Brotherhood and Participation in Battles

Hazrat Munzir^(ra) bin Amr bin Khunais also had the title of مُعْنِقُ لِيَمُوْتَ (Mu’niq Li Yamoota) or مُعْنِقُ لِلمَوْتِ (Mu’niqu Lil Mauti) meaning, “The one who embraces death.” His name was Munzir, and his father’s name was Amr. He was from the Banu Sa‘idah family that belonged to the Khazraj, a tribe of the Ansar. He participated in the Bai‘at of Aqabah. The Holy Prophet^(sa) had appointed Hazrat Munzir^(ra) bin Amr and Hazrat Sa‘d bin Ubadah as leaders of the Banu Sa‘dah tribe. Hazrat Munzir^(ra) was literate even during the days of ignorance [pre-Islamic Arabia]. After migration to Medina, the Holy Prophet^(sa) established a bond of brotherhood between Hazrat Munzir and Hazrat Tulayb bin Umair. Hazrat Munzir participated in both the battles of Badr and Uhud. (Usdul Ghaba, Vol. 5, p. 258, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)

In his book The Life & Character of the Seal of the Prophets (sa), Hazrat Mirza Bashir Ahmad^(ra) writes about Hazrat Munzir^(ra) that he was from the Banu Sa‘idah dynasty of the Khazraj tribe, and was a man of ascetic disposition. He was martyred at Bi’r-e-Ma‘unah. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 232)

Incident of Bi’r-e-Ma‘unah

Bi’r-e-Ma‘unah was covered at length during the mention of other companions before this. I will now narrate as a summary some parts that are relevant to Hazrat Munzir^(ra) bin Amr from The Life & Character of the Seal of the Prophets (sa).

“These tribes of Sulaim and Ghatfan inhabited the central region of Arabia in the Sath-e-Murtafa‘ Najd and had allied with the Quraish of Mecca against the Muslims.” They had an alliance with the Quraish of Mecca on how to destroy Islam. “Slowly but surely, the evil of these mischievous tribes was continuing to grow and the Sath-e-Murtafa‘ Najd was continuing to be poisoned with the venom of enmity against Islam. As such, in the days we are describing now, an individual named Abu Barra Aamiri, who was a chieftain of the tribe situated in central Arabia known as the Banu Aamir, presented himself before the Holy Prophet^(sa).” This has been narrated before.

“The Holy Prophet^(sa) very gently and kindly conveyed the message of Islam to him and at the outset, he also listened to the address of the Holy Prophet^(sa) with interest and attention, but did not accept Islam. Albeit, he submitted to the Holy Prophet^(sa), ‘Send a few Companions along with me to Najd, who can travel there and preach the message of Islam to the people of Najd.’”

He further said: “I am confident that the people of Najd will not reject your message.” The Holy Prophet^(sa) said, “I do not trust the people of Najd.” Abu Barra responded, “Do not worry, I guarantee their security.” Since Abu Barra was the chief of a tribe and was an influential man, the Holy Prophet^(sa) took his word and dispatched a party of Companions towards Najd.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) writes: “This is the narration as it is related by history. It is narrated in Bukhari that a few people from the tribes of Ri‘l and Dhakwan, etc.” (which were branches of the renowned tribe known as the Banu Sulaim) “presented themselves before the Holy Prophet^(sa) and claimed to accept Islam. Then they requested that a few men should be dispatched along with them to assist them against those people of their nation who were enemies of Islam.” There is no elaboration as to the nature of the assistance they requested – missionary or military. “Nonetheless, they came and requested for a few people to be sent with them. Upon this, the Holy Prophet^(sa) sent off this company.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) then writes, “However, unfortunately with respect to the details of Bi’r-e-Ma‘unah, even the details as narrated in Bukhari have become mixed to a degree,” (two narrations have been mixed up) “due to which all the relevant facts,” (whether from historical accounts of Bukhari) “cannot be identified in full. In any case, however, what is ascertained for certain is that on this occasion, the people belonging to the tribes of Ri‘l and Dhakwan, etc. presented themselves before the Holy Prophet^(sa) as well, and they requested for a few companions to be sent along with them.”

Hazrat Mirza Bashir Ahmad Sahib^(ra) then says there are two different narrations of the account. He says the way to settle the differences between them or to understand the connection between them is: “One prospect for the reconciliation of both these narrations is that perhaps Abu Barra Aamiri, chieftain of the Aamir tribe, also came along with the people of Ri‘l and Dhakwan, and he spoke to the Holy Prophet^(sa) on their behalf. As such, according to the historical account, the Holy Prophet^(sa) said, ‘I do not trust the people of Najd,’ to which he responded, ‘Do not worry, I give you the assurance that your companions shall not be harmed.’” This indicates that the people of Ri‘l and Dhakwan had also come with Abu Barra and the Holy Prophet^(sa) was concerned on their account.

In any case, the Holy Prophet^(sa) dispatched a party of companions under the leadership of Munzir bin Amr Ansari^(ra) in Safar 4 AH. These people were mostly from the Ansar and totalled seventy in number, and almost all of them were qaris, i.e., they were well-versed in the Holy Quran.

When these people reached a place known as Bi‘r-e-Ma‘unah, which was named as such due to a water well, an individual named Haram bin Milhan^(ra), who was the maternal uncle of Anas bin Malik^(ra), went forward with the message of Islam to Aamir bin Tufail, who was chief of the Aamir tribe and paternal nephew of Abu Barra Aamiri (who was mentioned earlier). The rest of the companions remained behind. When Haram bin Milhan^(ra) arrived to meet Aamir bin Tufail and his followers as an emissary of the Holy Prophet^(sa), at first, they warmly welcomed him in their hypocrisy; but after he had been fully seated and made to feel at ease, and began to preach the message of Islam, a few evil ones from among them made a signal to someone, who struck this innocent emissary with a spear from behind and put him to death there and then. At the time, the following words were on the tongue of Haram bin Milhan^(ra) اللهُ اَكْبَرُ فُزْتُ وَرَبِّ الْكَعْبَةِ i.e., “Allah is the Greatest. By the Lord of the Ka‘bah, I have attained my objective.”

Aamir bin Tufail did not suffice upon the murder of this emissary of the Holy Prophet^(sa) alone. As a matter of fact, after this he incited the people of his tribe, the Banu Aamir, to attack the remaining party of Muslims as well, but they refused and said that they would not attack the Muslims due to the guarantee of Abu Barra (his tribe replied that since he had given his word for protection, they would not attack). Upon this, Aamir collected the Banu Ri‘l, Dhakwan and ‘Uṣayyah, etc. from the tribe of Sulaim (i.e., the same tribes who had come to the Holy Prophet^(sa) as a delegation according to the narration of Bukhari) and attacked this small and helpless community of Muslims. When the Muslims saw these bloodthirsty beasts racing towards them, they said, “We have no quarrel with you. We have only come with an assignment from the Holy Prophet^(sa); we have not come to fight,” but they did not listen to a word and murdered them all. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad(ra), pp. 517-519)

Martyrdom

According to history, Hazrat Gabriel^(as) reported to the Holy Prophet^(sa) about the martyrs of the Bi’r-e-Ma‘una. The Prophet^(sa) said about Hazrat Munzir bin Amr: اَعْنَقَ لِيَمُوْتَ meaning, “Hazrat Munzir bin Amr embraced martyrdom while fighting. He fought in the same place where his friends fought, and he knew full well that the outcome was going to be the same.” It is for this reason he was famous by the title of  مُعْنِقُ لِيَمُوْتَ or مُعْنِقُ لِلمَوْتِ “The one who embraced death.” (Usdul Ghaba, Vol. 5, p. 258, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 2003)  (Al-Tabaqaat-ul-Kubra, Vol. 2, p. 40, Sulaim bin Amr(ra), Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1990)

The enemies said to Hazrat Munzir^(ra) bin Amr: “If you wish, we will let you free in peace.” However, Hazrat Munzir^(ra) refused their protection. (Usdul Ghaba, Vol. 5, pp. 258-259, Dar-ul-Kutub Al-Ilmiyyah, Beirut, 1996)

The Naming of His Nephew

Hazrat Sahl narrates, “When Hazrat Abu Usaid’s son Hazrat Munzir bin Abi Usaid was born, they took him to the Holy Prophet^(sa). The Holy Prophet^(sa) placed this child on his lap. Hazrat Abu Usaid was sitting there at the time. Then the Holy Prophet^(sa) became engaged in some other work. Hence some people took Munzir away upon the signal of Hazrat Abu Usaid. When the Holy Prophet^(sa) had finished his work, he enquired, ‘Where is the child?’ Hazrat Abu Usaid responded, ‘O Messenger of Allah (sa)! We have sent him home.’ The Holy Prophet^(sa) asked, ‘What name have you chosen for him?’ Abu Usaid informed him of the name. The Holy Prophet^(sa) stated, ‘No! His name is Munzir.’ That day, the Holy Prophet^(sa) named the child Munzir.’”

This person is not the same Munzir that was mentioned earlier. Commentators have explained the reason for the Holy Prophet^(sa) naming this child Munzir.’ They state that the name of Hazrat Abu Usaid’s paternal uncle was Munzir bin Amr, the companion whose martyrdom took place in Bi’r-e-Ma‘unah. He was the paternal uncle of Abu Usaid, who was martyred in Bi‘r-e-Ma‘unah. The Holy Prophet selected this name for the good omen that this child would turn out to be a proper heir [of his uncle]. (Sahih al-Bukhari, Kitab al-Adab, Bab Tahwilul Ismi ilaa Ism Ahsan Minhu, Hadith 6191) (Fath-ul-Bari Sharh Sahih al-Bukhari, Kitabul Maghazi, vol. 7, p.452, Dar-ul-Rayyan li al-Turath, Cairo, 1986)

This reason might be valid, but the Holy Prophet^(sa) would most certainly name the relatives of his beloved ones in their remembrance.