The Twenty Ninth Narration: The Prophet salla Llahu ‘alayhi wa sallam cursed those people who killed his Companions at Bi’r Ma’unah for 30 days……

The Twenty Ninth Narration

Anas ibn Malik narrated:

دعا رسول الله صلى الله عليه وسلم على الذين قتلوا أصحاب بئر معونة ثلاثين غداة يدعو على رعل وذكوان ولحيان وعصية عصت الله ورسوله قال أنس: فقرأنا فيهم قرآناً، ثم إن ذلك رُفِع (نُسِخ): بَلِّغوا عنَّا قَومَنا أنا لَقينَا رَبَّنا، فرَضيَ عَنَّا وأرْضانا

The Prophet salla Llahu ‘alayhi wa sallam cursed those people who killed his Companions at Bi’r Ma’unah for 30 days. He invoked curses upon tribes of Ri’l, Dhakwan, Lihyan, and ‘Usayyah who disobeyed Allah and His Apostle.

Anas says, “We used to read a verse of the Qur’an revealed with regard to them, but later the verse was abrogated.”

The verse was, “Convey to our people on our behalf the that we have met our Lord, and He is pleased with us, and has made us pleased.”^{^[1]}

ما رأيت رسول الله صلى الله عليه وسلم وجد على سرية ما وجد على السبعين الذين أصيبوا يوم بئر معونة

Anas radiya Llahu ‘anhu says, “Never did I see the Messenger of Allah salla Llahu ‘alayhi wa sallam so much grieved at the loss of a small army as I saw him grieved at those seventy men who were killed at Bi’r Ma’unah.”^{^[2]}

ما نعلم حيا من أحياء العرب أكثر شهيدا أعز يوم القيامة من الأنصار

Qatadah says as recorded in Sahih al Bukhari, “We do not know of any tribe amongst the Arab tribes who lost more martyrs than Ansar, and they will have superiority on the Day of Resurrection.”^{^[3]}

قال قتادة وحدثنا أنس بن مالك أنه قتل منهم يوم أحد سبعون ويوم بئر معونة سبعون ويوم اليمامة سبعون

Qatadah says, “Anas bin Malik told us that seventy from the Ansar were martyred on the Day of Uhud, and seventy on the day (of the battle of) Bi’r Ma’unah, and seventy on the day of al Yamamah.”^{^[4]}

لما طعن حرام بن ملحان وكان خاله يوم بئر معونة قال بالدم هكذا فنضحه على وجهه ورأسه ثم قال فزت ورب الكعبة

Anas radiya Llahu ‘anhu says, “When Haram ibn Milhan, his uncle was stabbed on the day of Bi’r Ma’unah he sprinkled his blood over his face and his head this way and then said, “I have succeeded, by the Lord of the Ka’bah.”^{^[5]}

Commentary and Lessons Learnt from this Narration:

1. There is great virtue and honour in favour of the seventy Sahabah radiya Llahu ‘anhum that were martyred at Bi’r Ma’unah this narration:

a. The immense love Rasulullah salla Llahu ‘alayhi wa sallam had for them.

b. The great sorrow and grief Rasulullah salla Llahu ‘alayhi wa sallam felt at their loss together with anger for those that murdered them, which caused him to pray against them for 30 days.

c. Revelation of Qur’an in their favour.

d. Allah subhanahu wa ta ‘ala being pleased with them.

e. Their guaranteed martyrdom and entry into Jannat.

f. That which occurred with Haram ibn Milhan radiya Llahu ‘anhu.

2. The hurt and anger Rasulullah salla Llahu ‘alayhi wa sallam felt at the murder of these Sahabah radiya Llahu ‘anhum in this world was unimaginable. Dear reader, what of the hurt and anger in the hereafter when Rasulullah salla Llahu ‘alayhi wa sallam sees those that reviled and regarded his Sahabah radiya Llahu ‘anhum as apostate? How angry will he not be when he sees those that belied the Qur’an and Sunnah, interpolating its meaning and message? These wretched people conduct gatherings wherein they ridicule the Sahabah radiya Llahu ‘anhum, is there then any difference between those that killed them and these that regard them as apostate? Allah subhanahu wa ta ‘ala save us from such folly.

3. This narration depicts the perseverance of the Sahabah radiya Llahu ‘anhum when facing death; a death brought on by treachery and deceit. Ponder at the act of Haram ibn Milhan radiya Llahu ‘anhu with his pure blood in relation to those who regard the bodies of the Sahabah radiya Llahu ‘anhum as impure. He conformed to the wishes of Allah subhanahu wa ta ‘ala and Rasulullah salla Llahu ‘alayhi wa sallam. It is unfortunate that we find some truly odd folk who take joy in the sufferings of the Sahabah radiya Llahu ‘anhum and experience schadenfreude when they hear of their hurt.

Those that murdered the Sahabah radiya Llahu ‘anhum then, are not far from those that revile them today. Their hearts are quite similar.

4. The supplication against these tribes was not inclusive of all their individuals. It was specifically against those that were involved in killing the Sahabah radiya Llahu ‘anhum. The narration alludes to this as well; ‘The Prophet salla Llahu ‘alayhi wa sallam invoked evil upon those people who killed his Companions…’

This is further supported by the fact that these tribes later came in to the fold of Islam, took part in the Islamic conquests, and have, up to this day, contributed much good to the cause of Islam.

5. Rasulullah salla Llahu ‘alayhi wa sallam did not have knowledge of the unseen. If he had, he wouldn’t have sent the Sahabah radiya Llahu ‘anhum to the gallows. On the other hand, if one claims that Rasulullah salla Llahu ‘alayhi wa sallam did possess knowledge of the unseen, then his sorrow and anger was just nothing short of an act. Allah subhanahu wa ta ‘ala save us from such ignorance! Allah subhanahu wa ta ‘ala says:

قُل لَّا أَمْلِكُ لِنَفْسِيْ نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيْرٌ وَبَشِيْرٌ لِّقَوْمٍ يُؤْمِنُوْنَ

Say, “I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.”^{^[6]}

6. The oppressive and inhumane actions dreamt up and carried out by the enemies of Islam against those that call towards Allah subhanahu wa ta ‘ala. Their acts are demonic; an individual with the least amount of humanity could not possibly do what they do. The books of history are filled with such atrocities, which carry on to this day. As for those that hate the Sahabah radiya Llahu ‘anhum, their depravities would lead them to do that which was done to the Sahabah radiya Llahu ‘anhum at Bi’r Ma’unah.

7. Hardships and difficulties continue to befall the friends of Allah subhanahu wa ta ‘ala. The sincere take it as a boon of remembrance and a way of climbing the stages of Jannat. This incident of Bi’r Ma’unah occurred merely a month after Uhud, in the beginning of the fourth year of the Hijrah.

8. The permissibility of invoking curses upon those that desire to annihilate Islam. There is no indication that this act has been abrogated. Yes, those disbelievers who may be inclined to Islam will be sparred of curses being invoked against them, as was the case with the Quraysh, Daws, and other tribes.

9. The permissibility of qunut^{^[7]} when faced with difficulties, together with its good effect being made apparent.

10. Hafiz has written in Fath, “Mention of the Lahyan Tribe in this incident is an error. The Lahyan are found in the incident of Khubayb radiya Llahu ‘anhu at the Battle of Raji’.”

11. “We used to read a verse of the Qur’an revealed with regard to them, but later the verse was abrogated.” The recitation of this verse was abrogated; however, its law remains, as they secured the eternal pleasure of Allah subhanahu wa ta ‘ala. The Sahabah radiya Llahu ‘anhum concurred on its abrogation due to which they did not include it in the Qur’an. Furthermore, the scholars of the past would relate this, sometimes with a change in words which would indicate its recitation as abrogated and no longer part of the Qur’an.

12. The narration states that Rasulullah salla Llahu ‘alayhi wa sallam prayed against them for 30 days; other narrations establish this as being in salah. This shows that qunut in salah when faced by difficulties will be carried out by the main Imam or by one he appoints. It is for this reason that the Sahabah radiya Llahu ‘anhum did not recite qunut individually during the lifetime of Rasulullah salla Llahu ‘alayhi wa sallam nor after.

13. This narration specifies the qunut was in the morning prayer; however, this does not negate the permissibility of qunut in other prayers. Other sound narrations do indicate that Rasulullah salla Llahu ‘alayhi wa sallam performed qunut in other prayers.

NEXT⇒ The Thirtieth Narration

[1] Muwatta Imam Muhammad.

[2] Sahih Muslim.

[3] Sahih al Bukhari, Hadith: 3850.

[4] Ibid.

[5] Sahih al Bukhari, Hadith: 3865.

[6] Surah al A’raf: 188.

[7] Qunut is a supplication made whilst in prayer.

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