Conclusion

Today I received a letter from Re’fet Bey. In connection with his question about the Prophet’s (UWBP) beard, I say this:

It is established by Hadiths that the number of hairs from the blessed beard of the Noble Messenger (Upon whom be blessings and peace) was small. But despite their being few – for instance, thirty, forty, fifty or sixty – the fact that there are hairs from the blessed beard in  thousands of places caused me much thought at one time. It occurred to me then that what is known as his blessed beard consists not only of its hairs, but also the hair of his blessed  head, which the Companions, who neglected

nothing,5    preserved  when  he  cut  it.  His  luminous,  blessed  hair,  which  would  be

preserved for ever, numbered thousands and may be equal to what is now extant.

I also  wondered  at  that  time  whether  or  not  it  was  established  with  sound documentary  evidence  that  the  hair  found  in  all  mosques  was  the  Messenger’s (UWBP) hair so that it was acceptable to visit it. Then it occurred to me that it was the cause of visits,  and  of benedictions being uttered for the Noble Messenger (Upon whom be blessings and peace), and his being venerated and loved,6  and thus was not looked at for what it actually was. Therefore, even if the hair was not truly from the Messenger’s  (UWBP)  blessed  beard,  since  it  was  held  to  be  so  because  of  its appearance, and it functioned as a means of veneration, regard, and benedictions, it

did not have to be authenticated. So long as there was no definite evidence to the contrary,  that was sufficient. For generally held opinions and the acceptance of the Islamic community count as a sort of proof.

If some of the pious object to such matters on grounds of fear of God, or caution,

or resolution, they do so in particular cases. And if they say it is an innovation, it should be included among commendable innovations, for it is a means of benedictions for the Prophet (UWBP) being recited. Re’fet Bey said in his letter that the matter had led to an argument among the brothers. I advise my brothers that they do not argue in such a way as to cause  differences and conflict; they should grow accustomed to discussing things as an exchange of ideas, without arguing.

5   See, Bukhari, Wudu’, 33; Muslim, Hajj, 311-26; Musnad, iii, 133, 137.

6   See, Muslim, Salat, 11, 70; Tirmidhi, Witr, 21; Abu Da’ud, Salat, 36, 210; Witr, 26; Nasa’i, Jum‘a, 5; Adhan, 37; Sahw, 55; Ibn Maja, Iqama al-Salat, 79; Darimi, Salat, 206; Riqaq, 58; Musnad,

ii, 168, 375, 485; iii, 102, 445: iv, 8.