The Remnants of Kharijite thought

The Remnants of Kharijite thought

Translation of above hadith (image) :

It was narrated from Anas that :
The Prophet ﷺ used to say these supplications:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ وَقَلْبٍ لاَ يَخْشَعُ وَدُعَاءٍ لاَ يُسْمَعُ وَنَفْسٍ لاَ تَشْبَعُ ‏”‏  ‏ ‏”
“O Allah, I seek refuge with You from knowledge that is of no benefit, a heart that is not humble, a supplication that is not heard and a soul that is not satisfied.”
Then he ﷺ would say: 
‏”‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ هَؤُلاَءِ الأَرْبَعِ” ‏
“O Allah, I seek refuge with You from these four.”
Grade: Sahih 
Reference : Sunan an-Nasa’i 5470
Book 50, Hadith 43


By Shaykh Dr. Hatim al-ʿAwni

It is reported that after the Battle of Ḥunayn, Dhū al-Khuwaysirah, a man from Banu Tamīm, came and said: “O Messenger of Allah, be just and fair!”
The Messenger of Allah ﷺ said: “Woe to you! Who will be fair if I am not fair? You will be doomed and lost if I am not fair” [Reported in al-Bukhārī and others].
Dhū al-Khuwaysirah, or Ḥurqūs b. Zuyahr as his full name was, assumed that he alone was in possession of the truth and acting upon it. It was because of this that he objected to the Prophet ﷺ and demanded that he act with justice!
Ḥurqūs b. Zuhayr thought that he was the chosen one, out of all of mankind, and the most correct in creed. He felt he was more pious and righteous than anyone else.
Ḥurqūs participated alongside the Prophet in the Battle of Ḥunayn, and he participated in some of the early Islamic conquests. He fought alongside Alī b. Abī Ṭālib (r ) in the Battle of Ṣiffīn, yet soon after he was found fighting on the side of the Khārijites in the Battle of Nahrawān.
He was a mujāhid, but he failed miserably in doing jihad of his own ego – and that is a worse failure than many of those who fall into major sins.
But Ḥurqūs isn’t just one individual per se. Rather, Ḥurqūs is representative of:
  1. Every person who acts outwardly with deeds that exceed the reality of the piety that is in his heart, for such deeds only increase in one’s failure.
  2. Every person who neglected to take care of the purification of his own soul because he was busy concentrating on outer actions while remaining bereft of any inner purity.
  3. Every person whose own internal filth of narcissism, and arrogance, and self-piety, is apparent for others to see – so much so that in his delusions he imagines himself even more pious than the Prophet himself, as was the state of Ḥurqūs; or to imagine himself better than all of the Companions, as the other Khārijites did; or to imagine himself better than all other Muslims, as we see so commonly today.
  4. Every person who believes he is aware of the scales of others’ faith and the weight of their deeds, such that he feels qualified to arrogate to himself judgment onto them. He assigns verdicts regarding everyone else’s piety or sin, basing this judgment solely on the quantity of external deeds, and neglecting the internal piety and its central role in increasing the rewards of actions, even if they are small, and in diminishing the evil of sins, even if they are many.
  5. Every person who is lax in passing judgments of deviancy or heresy or even kufr on others, even if he assumes that he is following the correct protocols! Even the Khārijites who considered the Companions as kāfirs felt they were justified from the Quran and Sunnah in this declaration!
So Dhū al-Khuwasirah might have been one person, but his thought and methodology live on, manifested in extremist thoughts of all types.
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