(Friday Sermon - July 26, 2019 )

Background and Participation in the Battle of Badr

Hazrat Khuraim^(ra) bin Fatik belonged to the Banu Asad. His father’s name was Fatik bin Akhram and his name has also been recorded as Akhram bin Shaddad. Hazrat Khuraim’s title was Abu Yahya, whereas according to another narration, it has been mentioned as Abu Ayman because the name of his son was Hazrat Ayman bin Khuraim. Hazrat Khuraim^(ra) bin Fatik participated in the Battle of Badr along with his brother, Hazrat Sabrah^(ra) bin Fatik. (al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 2, p. 167, Khuraim bin Faatik, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008)

According to a narration, Hazrat Khuraim^(ra) also participated in the Treaty of Hudaybiyyah. A lesser known narration also states that Hazrat Khuraim^(ra) and his son, Hazrat Ayman^(ra), accepted Islam following the Conquest of Mecca along with the tribe of Banu Asad. However, the first narration is more authentic in that Hazrat Khuraim^(ra) participated in the Battle of Badr. Furthermore, Imam Bukhari^(rh) mentioned him as a Badri companion [who participated in the battle of Badr] in his book, al-Tareekh-ul-Kabeer.

Demise

Hazrat Khuraim^(ra) and his son later went to Kufa and according to one narration, both of them moved to the city of Raqqa, which is a well-known city located to the north of the Euphrates River. Both of them died there during the rule of Hazrat Amir Muawiyyah^(ra). (al-Isaba Fi Tamyeez al-Sahaba, Vol. 2, p. 236, Khuraim bin Faatik, Dar-ul-Fikr, Beirut, 2001) (al-Tarikh Al Kabir, Abdullah Muhammad bin Ismael Bukhari, Vol 3, p.196, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Mu‘jamul Buldan, Vol. 4, pp. 413-414)

Acceptance of Islam

Hazrat Khuraim^(ra) bin Fatik narrates his incident of accepting Islam in the following manner: “I went in search of my lost camels and while seeking their trail, night had fallen. Eventually, I found them at Abraq-ul-Azaha‘f, which is the name of the famous well belonging to the Banu Asad bin Khazima, which is situated on the way from Medina to Basra. I found the camels there, tied them up at the very same place and took some rest, leaning against the leg of one of the camels.” In other words, he sat there to spend the night. He further says: “This took place towards the early period of the Holy Prophet’s migration. I said in a loud voice that I seek the protection of the chief of this valley.”

This was their custom at that time. Hazrat Khuraim^(ra) says that during the period of ignorance [i.e. prior to the advent of Islam], this was a customary practice of the people. During the period of ignorance, when a person entered a barren valley in order to spend the night, he would utter these words in order to remain protected from the evil of its inhabitants and the foolish people. Nevertheless, he says: “All of a sudden, an individual called me whilst I was uttering these words and he said the following couplets:

‘May God have mercy on you. You should seek the protection of Allah, the Magnificent, Who sends down all that which has been made unlawful and lawful.

Affirm the Oneness of God, and you will have no concerns about the trials from Jinns. Remembrance of Allah Almighty will grant your protection from the Jinns in the surrounding lands and mountains for many miles. Their plots will become unsuccessful, and nothing will remain except for the righteous person and virtuous deeds.’”

This means that only good deeds would continue and no evil would remain.

Hazrat Khuraim^(ra) further narrates: “I responded, ‘O you who has proclaimed this! Do you consider this as the truth or are you merely seeking to misguide me?’” (The concept of the unity of God seemed strange to him because beliefs during the days of ignorance were contrary to this. “However, he replied, ‘He is the Messenger (sa) of Allah! He is a bearer of glad-tidings, who brought Yasin and Hameemaat and other detailed chapters [of the Holy Quran] which explain everything. He has clearly distinguished what is forbidden and what is lawful. He commands us to offer prayer and observe fast. He forbids people from committing evil deeds, the evil which was witnessed amongst the people before us.’”

This was the response he gave as regards how they learnt about the message of the unity of God. Hazrat Khuraim^(ra) further narrates:

“I replied, ‘May Allah have mercy on you! Who are you?’ He replied, ‘I am Malak bin Malik. The Messenger (sa) of Allah sent me to watch over the Jinn of the people of Najjad, (i.e. the chiefs of the people of Najjad)’” (This was the conversation that took place between the two). Hazrat Khuraim^(ra) stated, “If there was someone who would look after my camels for me then I would surely visit this Prophet and indeed accept him.”

He liked what he heard about the message regarding the unity of God. Malak bin Malik replied, “I will take the responsibility of looking after your camels and will ensure they reach your family safely.” Hazrat Khuraim^(ra) states:

“I prepared one of my camels and rode it to Medina and entrusted the rest to him. I arrived at the time of Jumuah [Friday Prayers], and everyone was engaged in offering prayers, so I decided it was better to go inside after they had completed their prayer. Since I was also tired, I therefore sat down and also rested my camel. Abu Dhar(ra) came outside and informed me that the Holy Prophet^(sa) had instructed me to come inside, and so I went inside.

“When the Messenger (sa) of Allah saw me, he stated, ‘What happened to the elderly man who had guaranteed the safe delivery of your camels to your house? Has he delivered your camels safely to your house?’”

Thus, Allah the Almighty had shown a vision to the Holy Prophet^(sa) and had informed him about the entire incident. Hazrat Khuraim^(ra) further states:

“When I heard this, I stated, ‘May Allah have mercy on him.’ The Prophet of Allah (sa) replied, ‘Indeed, may Allah have mercy on him.’” Hazrat Khuraim^(ra) states, “I responded to this by proclaiming, ‘I bear witness that there is none worthy of worship except Allah.’” Thus, this was the beautiful manner in which he accepted Islam.

(al-Mu‘jam al-Kabir, Hafiz Abul Qasim bin Ahmad Tibrani, Vol 4, pp.211-213, Hadith No. 4166, Maktaba Ibn Taymiyyah, Cairo) (al-Sirat al-Nabawiyyah li Ibn Hisham, Vol 1, p. 379, Dar-ul-Ma’rifah, Beirut, 1976) (Mu‘jamul Buldan, Vol. 1, p. 68, Dar Ihyaa al-Turath al-Arabi, Beirut) (Bulugh al-Rabb, Dr Pir Muhammad Hasan, Vol 3, p. 135, Urdu Science Board, Lahore, 2002)

Characteristics

Hazrat Khuraim^(ra) himself has related this account of his acceptance of Islam. Hazrat Khuraim^(ra) bin Fatik had a very graceful personality and very meticulous nature. He was always well-dressed and well maintained. (Seeratus Sahabah, Vol 7, p. 307, Dar-ul-Ishaat, Karachi)

Prior to accepting Islam, he would wear an extra-long lower garment and kept long hair. There is a hadith recorded about this in Mustadrak al-Hakim. Hazrat Khuraim^(ra) bin Fatik narrates that once the Holy Prophet^(sa) arrived and stated, “O Khuraim! You would have been an excellent person if you did not possess these two traits.” Upon this Hazrat Khuraim^(ra) submitted, “O Messenger (sa) of Allah! May my mother and father be sacrificed for your sake. What are those two traits?” The Holy Prophet^(sa) replied, “Your long hair and allowing your lower garment to drag.” This referred to wearing extra-long lower garment, which was considered a sign of arrogance in those days. Hence, Hazrat Khuraim^(ra) went and had his hair cut and shortened his lower garment. (al-Mustadrak Ala al-Sahihain, Vol. 6, p. 2363, Kitab Marifatu al-Sahaba, Hadith No. 6608, Maktabah Nazzaar Mustafah, Mecca, 2000)

There is another narration in Tarikh-ul-Kabir by Hazrat ibn Hanzaliyyah that the Holy Prophet^(sa) said, “How wonderful a man would Khuraim Asadi be if he did not let his hair grow to his shoulders or allow his lower garments to drag on the floor” i.e. not wear the izar or lower part of his clothes so long, out of pride. When Hazrat Khuraim^(ra) came to know about this he took a short blade and cut his hair to the height of his ears, rather than keeping the long hair he had. Furthermore, he cut the lower garments up to the middle of his calves. (al-Tarikh Al Kabir, Abdullah Muhammad bin Ismael Bukhari, Vol 3, p.196, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001)

This is because wearing a long lower garment was perceived as a sign of arrogance in those days.

Therefore, this is a response for those men who are of the opinion that there is no harm in keeping long hair, without reason or cause.

One should keep the length of their hair to the length which the Holy Prophet^(sa) has stated i.e. to the earlobes; it should not be long like the hair of women. Hazrat Khuraim^(ra) also participated in the conquests of Syria in the time of Hazrat Umar^(ra). (Seeratus Sahabah, Vol 7, p. 307, Dar-ul-Ishaat, Karachi)

Conversation with Marwan bin Hakam

Hazrat Qais^(ra) bin Abu Hazim and Hazrat Aamir^(ra) Sha‘bi relate that Marwan bin Hakam asked Hazrat Aiman bin Khuraim^(ra), “Why do you not join us in battle?” He replied, “My father and my uncles participated in the Battle of Badr and they strongly admonished me not to fight against anyone who declares that there is no God but Allah.”

Hazrat Aiman^(ra) then said to Marwan bin Hakam, “If you have brought me a guarantee of safeguarding against the hell-fire then I shall join you in battle.” Upon this, Marwan told him to leave. So he went forth reciting the couplets, “I shall not fight another [Muslim] simply because he praises another leader from among the Quraish. For him is his rule and for me is my own sin. I seek refuge with Allah from such ignorance and animosity. How can I kill an innocent Muslim? If I had done so then it would be of no avail to me, no matter how long I live.” (al-Mustadrak Ala al-Sahihain, Vol. 3, p. 1004, Kitab Marifatu al-Sahaba, Zikru Khuraim bin Faatik, Hadith No. 2667, Maktabah Nazzaar Mustafah, Mecca, 2000)

If we look at the actions of the Muslims nowadays, we will see just how far they have drifted away from the true teachings of Islam.