This reader covers various topics relating to creating and nurturing a happy and blessed home.
A Blessed Home
A Blessed Marriage
Answered by Shaykh Jamir Meah
Question: Assalamu alaykum
I feel that Allah has taken away all barakah from our lives and that is because of the interest we are paying on credit cards. We both are very conscious of our prayers but now my husband is jobless. What should we do?
Answer: Assalam alaykum. Thank you for writing in. May Allah grant you a way out of every hardship and enable you to repay your debts as soon as possible.
It is not possible to know why Allah puts specific people through certain tests. Neither is it right that we say because someone did x that Allah did y and z to him. However, we do know there is a wisdom in everything Allah does, and all one can do is be patient, grateful, and turn to Him, while at the same time, learning from the mistakes that have been made.
Credit cards and interest
For sure, any involvement with interest is a serious matter and has the potential to bring a problems in a person’s life, materially and spiritually.
The jurists have laid down specific conditions to the permissibility of using credit cards. These include, paying back any monies due before interest accrues, and being certain one has the means to pay off any the money before interest accrues. [www.albalagh.net]
Despite the permissibility of using credit cards, one should only use them only sparsely and with caution. The practice of using credit cards as a part of everyday life is akin to a person who regularly walks around the edge of a large hole. One day he’s going to fall in. Unless one has money at hand, they can never be certain of paying back borrowed money, nor be certain of job security. When things fall apart, the evils of the interest based credit system kicks in.
Tests and returning to Allah
Test come in many forms, and as mentioned, we cannot say for sure why Allah tests people in certain ways. We do know however, that ‘When Allah loves a people he will test them. Whoever is pleased will be satisfied, and whoever is displeased will have indignation’ [al Tirmidhi].
Therefore, two things can be learnt from the words of our beloved Prophet ﷺ that are applicable here. First, that despite the hardship, we understand that Allah loves those whom he tests and it is a purification of the heart. Secondly, it is a chance to show one’s sincerity in faith through being grateful and not showing discontentment at what Allah has decreed.
Du’a and worship
– The specific supplications for debts should be recited morning and evening, after each prayer and at Tahajjud time:
اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكْ
O Allah, save me from haram and make the halal sufficient and by your favour make me independent from others
Take heart, for the Prophet ﷺ said, that whoever recites this du’a, ‘Even if there is a debt equal to that of a huge mountain then Allah will pay it’ [al Tirmidhi].
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ وَأَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَأَعُوذُ بِكَ مِنَ الْبُخْلِ وَالْجُبْنِ وَأَعُوذُ بِكَ مِنَ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ
O Allah I seek refuge in You from worry and grief, I seek refuge in You from hopelessness and laziness, I seek refuge in You from miserliness and cowardice and I seek refuge in You from overwhelming debt and from the force of men
The Prophet ﷺ stated that whoever recites this du’a Allah will remove all his worries and debts. [Abu Dawud]
– Please pray the Prayer of Need (Haja) each night. You can find out how to pray this prayer here.
Zakat and Loans
Your husband would be eligible to receive zakat under the category of those who are in debt. This may be a good option to pursue in order to pay back the debt as soon as possible. [Tuhfa al Muhtaj]
Another option is to borrow money from a trusted and close family or friend who can pay off the debt for you to the bank and then you owe them the money, if they are able to do this and are happy to wait for your husband to find a job and pay the debt back in instalments. While your husband will still be in debt, at least it won’t accrue any more interest and the time pressure is less. The lender also gets rewarded.
You may find the articles and links from Rizqwise useful in managing your debt:
Debt: How It Destroys Lives and How to Fight it
Please see also this reader on credit cards.
May Allah grant you and your husband an easy way out of this difficult affair, and make you and us of those who turn to Him in hardship with forbearance and gratitude. Please keep us in your du’as.
[Shaykh] Jamir Meah
Shaykh Jamir Meah grew up in Hampstead, London. In 2007, he traveled to Tarim, Yemen, where he spent nine years studying the Islamic sciences on a one-to-one basis under the foremost scholars of the Ribaat, Tarim, with a main specialization and focus on Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies in a range of Islamic sciences, as well as teaching. Jamir is a qualified homeopath.
Answered by Ustadha Raidah Shah Idil
Question: I am emotionally involved with a man. Even though we do not have a physical relationship, we are always meeting. He can’t ask for my hand until I finish university.
I worry that our marriage won’t work because a relationship started in a sinful way will have no blessings. What should I do?
Answer: Assalamualaykum wa rahmatullahi wa barakatuh,
I pray this finds you well. May Allah reward you for reaching out to us.
Dear sister, have trust in Allah’s Mercy. When you repent, your sins are wiped clean. InshaAllah, if you choose to marry this man, it is not difficult for Allah to place tremendous barakah in your marriage. Don’t let shaytan trick you into despair.
I urge the two of you to come to a final decision about your relationship. Either approach your family and do your best to make it halal, or end your relationship.
Please perform the Prayer of Guidance and ask Allah to bring about what is best for you.
Give your family the chance to say yes or no. There are many Muslim college students who get married and make it work. Bring in a trusted community elder or local scholar who can help reason with your parents. Treat your parents with compassion and respect, and do your best to win them over.
Address their fears with wisdom and tact. Parents sometimes worry that marriage will prevent their daughters from completing their degrees, which may in turn make it harder for them to get a job. These fears are valid and stem from sincere concern for you. Help them see your perspective. Perform the Prayer of Need and ask Allah to soften their hearts, and to help you make good on your repentance.
How Do Students With No Money Deal With Sexual Urges?
A Reader on Tawba (Repentance)
Checked & Approved by Shaykh Faraz Rabbani
Answered by Shaykh Shuaib Ally
Question: I am slowly losing hair on my head, I believe it is hereditary. In any case, I was thinking to recite the three Quls (Ikhlas,Falaq and Nas) three times and blow it on water and wipe my hair with that water in hope to seek blessing and Baraka, and to prevent hair loss by Allah’s word. Would this be blameworthy or bid’ah (innovation)?
Answer: Wa alaikum assalam wa rahmatullah,
May Allah grant you and your family good health.
Reciting or using the Qur’an, as well as the Divine Names and other supplications, for purposes of seeking a cure, either for oneself or for others, is not blameworthy, nor considered a blameworthy innovation. It is rather considered a Sunnah [Sharh Sahih Muslim].
This is because of the following:
The Qur’an Describes itself as a Cure
The Qur’an describes itself as a cure, saying of itself:
We have sent down of the Qur’an what is a cure and mercy for believers [Quran; 17.82];
Say: It is for those who believe, guidance and a cure [Qur’an; 41.44].
Hadith texts Establish using the Qur’an as a Cure
Numerous narrations establish the permissibility of using the Qur’an to seek a cure. For example:
Aisha (may God be pleased with her) reported that “the Messenger of Allah peace be upon him would recite the Mu’awwidhat [the three final chapters of the Qur’an] over a member of his family who had fallen ill” [Muslim].
Abu Sa’id al-Khudri and Ibn ‘Abbas (may God be pleased with them) both relate narrations that establish that the opening chapter of the Qur’an, the Fatiha, can be used to seek a cure. In it, Abu Sa’id recites the Fatiha to successfully cure a man who had been stung by a scorpion, which they later inform the Prophet (peace be upon him) of. The Prophet (peace be upon him) confirms its use for this purpose, asking rhetorically, “What gave it away that it is an incantation for cure (ruqya)?” [Bukhari].
What about Using other Portions of the Qur’an?
Although these narrations only mention the first and last three chapters of the Qur’an, scholars such as Imam al-Nawawi have understood implicitly from them that it is praiseworthy to use any part of the Qur’an or other supplications as incantations to treat sickness and ills [Sharh Sahih Muslim]. Nawawi reasons that the Prophet’s specifically making use of the Mu’awwidhat was because of their comprehensive natures; in them, a person seeks refuge in God from all undesirable things. It does not, as ibn Hajar also notes, preclude using something else from the Qur’an or supplications that are Prophetic, or do not militate against the spirit of transmitted supplications [Fath al-Bari].
Moreover, one does not need a specific piece of evidence for an act that is does not run contrary to the spirit of the law. Sh. ‘Abd al-Ilah al-‘Arfaj and Dr. Sayf al-‘Asri both note in their works on innovation into the religion that the hadith of Abu Sa’id al-Khudri clearly indicate that he did not have specific guidance from the Prophet (peace be upon him) on using the Fatiha for a cure before choosing to do so, but was not reprimanded for doing so [Mafhum al-Bid’ah; al-Bid’ah al-Idafiyyah].
For that reason, there is no harm in choosing a portion of the Qur’an or other supplication that one feels inclined towards, and using it to seek a cure, by reciting it or reciting it over oneself or another.
Other Uses of the Qur’an as a Cure
Aside from reciting the Qur’an and blowing over oneself or another, our scholarly tradition allows for other related uses that do not militate against the spirit of the tradition. Ibn al-Qayyim holds that many early scholars considered it permissible to write verses of the Qur’an on paper, the wash the ink off in water and drink it, or give it to another, seeking a cure. They considered this to be part of the cure that God had said he placed in the Qur’an [Zad al-Ma’ad]. He mentions that he once fell ill in Makkah, and found himself without access to doctors or medicine. He would take some zamzam water, recite the Fatiha over it, and drink it; he found that this cured him [al-Tibb al-Nabawi]. Nawawi also mentions the permissibility of doing using the Qur’an in this manner [Majmu’].
It is also permissible to pour such water over the body. It is reported that the Prophet visited Thabit b. Qays, who was ill, and recited, “Remove all harm, Lord of all, from Thabit b. Qays al-Shammas,” then mixed some dirt with water and poured it over him [Sunan Abu Dawud]. Ibn Hajar also favorably records a point Ibn Battal had made regarding reciting the Throne Verse over water and then drinking it or pouring it over a sick person [Fath al-Bari].
Based on the foregoing, it is not blameworthy or an innovation to use the Qur’an in the manner in any of the ways described, seeking refuge in Allah through the recitation, his assistance, blessing, and cure of all ills.
Imam al Shatabi, may Allah be pleased with him (rehmatullah alaih) mentioned that the primary foundation of the Shari’ah of Islam is based on two principles: the first principle being Mercy (Rahma), and the second, justice.
This is evident, as Allah, may He be glorified and exalted (subhana wa ta’ala), says in the Qur’an (Surah Al-Hajj, 78): “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty…”
Allah, may he be glorified and exalted, (subhana wa ta’ala) has not placed anything upon us that is beyond our ability, as He says in Surah Al-Baqarah (286): “Allah does not charge a soul except [with that within] its capacity…”
In the same Surah, Allah, may He be glorified and exalted (subhana wa ta’ala), says (Surah Al-Baqarah, 185): “Allah intends for you ease and does not intend for you hardship…”
Even when Allah, may He be glorified and exalted (subhana wa ta’ala), asks for something, despite the fact that He is our Master and can ask us anything, we see His Rahma even when asking us to complete the most compulsory of requests, as if He is giving us space to choose: “Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?” (Surah Al-Hadid, 16)
In a Hadith narrated by Abu Hurrairah, Allah’s blessings be on him (radiallah anhu), Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), said: “Verily this religion (deen) is easy, whoever tries to go deep into deen and makes things difficult, he will be overpowered by the deen!” [Bukhari]
How beautiful would the world be if we dealt with one another as Allah, may He be glorified and exalted (subhana wa ta’ala), deals with us!
Despite all of our evil and bad deeds, Ar-Rahman (The Most Merciful) has never stopped Giving us! Ar Rahman was, is and will remain the Most Merciful!
This is the very Rahma we see Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), with when dealing with the worst of his enemies; those who disrespected him and his loved ones, and conspired to destroy Islam and him. Allah, may He be glorified and exalted (subhana wa ta’ala), said about the accursed hypocrites (Surah An-Nisa, 140-3):
“And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together. Those who wait [and watch] you. Then if you gain a victory from Allah , they say, “Were we not with you?” But if the disbelievers have a success, they say [to them], “Did we not gain the advantage over you, but we protected you from the believers?” Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them]. Indeed, the hypocrites [think to] deceive Allah , but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little. Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray – never will you find for him a way.”
And yet, Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), did not kill them, put them in prison nor did he even disclose their names!
If we were to deal with one another like Allah (subhana wa ta’ala) and Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), deal with us, our world would be very different from its current state!
In a Hadith, Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), regarding muamilat (dealings), speaks of a transaction, about buying and selling and the rules of the marketplace. However, the transaction that is spoken of is not purely financial, nor is about morality, but rather, the Hadith elucidates our understanding of human nature.
In Bukhari and Muslim, Hakim ibn Khuzaym, Allah’s blessings be on him (radiallah anhu), narrated that when a buyer and seller commit to a transaction, they have the choice and ability to reverse the transaction up until the point of their parting. If the parties to the transaction were clear and sincere, Allah, may He be glorified and exalted (subhana wa ta’ala), will put blessing (baraka) in their transaction. If the parties were deceitful, Allah may He be glorified and exalted (subhana wa ta’ala), will remove the baraka from that transaction.
In this Hadith we see the Rahma of Allah, may He be glorified and exalted (subhana wa ta’ala), as Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam) is not only speaking of transactions and their legality or morality, instead he is speaking of Baraka! He is speaking of the increase in benefit and Rahma of what you are doing. It is not how much you are making, but rather how beneficial it is to you, your family and those who are around you.
It might be that someone might not make a profit from a given transaction, but the baraka from their action might instead be reflected in their good health, ease, protection, honor, peace, love and to be surrounded by love from the environment around you.
Baraka has not limit or end! Baraka is connected to Allah, may He be glorified and exalted (subhana wa ta’ala).
Do we not see what Allah, may He be glorified and exalted (subhana wa ta’ala), said in Surah Al-Mulk (1): “Blessed is He in whose hand is dominion, and He is over all things competent,” and in Surah Al-Furqan (1): “Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner.”
So when you obtain Baraka, this is what you are getting! This is the connection you receive!
Allah, may He be glorified and exalted (subhana wa ta’ala), even described the area of Baitul Maqdis as blessed. There is no limit for Baraka. Even when you buy and sell, you can get close to Allah, may He be glorified and exalted (subhana wa ta’ala), and obtain this Baraka!
Imam Muhammad ash-Shaybani, may Allah be please with him (rehmatullah alaih), student of Imam Abu Hanifah, may Allah be please with him (rehmatullah alaih), and the pillar of the madhab (school of jurisprudence), when he was asked to write about zuhd (asceticism), he instead wrote about buying, selling and transactions. When asked why, he said if you do not know the precepts of halal and haram, how can you even expect to speak of zuhd!
Even when we buy and sell, we can make our transactions a means for us to get closer to Allah may He be glorified and exalted (subhana wa ta’ala), with this baraka.
That is why Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), connected honesty in buying and selling with baraka, and dishonesty in transacting not with monetary loss, but with the absence of baraka. What a punishment! Even though you may be successful in that transaction, the lack of baraka will cause the jealousy of people, and suffering in what you have obtained!
In doing so, Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), has transformed the way we look at things, and not only that, but he transformed our beings! He is telling us that success is not measured by how much profit you are make, and it is not measured by the number of transactions you complete, rather, success is measured by the baraka you are receiving from Allah, may He be glorified and exalted (subhana wa ta’ala).
The Hadith shows us the baraka of business, and that not everyone has to be in a particular trade, as Allah, may He be glorified and exalted (subhana wa ta’ala), has created us all different in terms of language, color and even interests!
Everything that we are interested in can bring us closer to Allah, may He be glorified and exalted (subhana wa ta’ala), if we do that which interests us with honesty and sincerity; with that intention, our interest may turn into a business and interest of baraka!
Returning to the earlier point on understanding human nature, why do we have a choice, during the course of the transaction? Why did Rasulullah (sallallahu alayhi wasalam) give us a choice? The choice is connected to two components of the transaction: price and product. All sellers want the highest price for the product, whereas all buyers want the lowest price. As a result, we often make quick decisions and then regret dawns on our prior eagerness to obtain a given product, which after being obtained our rational mind takes hold. Hence, buyer’s remorse sets in thinking we paid too much, and if, when trying to return the product, the seller were to say no, the buyer would walk away with a broken heart and may hold a grudge against the seller; and the feeling of having been deceitful will be left for the seller, who will have to live knowing what he has done. In some instances, the seller might give the wrong price, and the price in the market may actually be higher than what he has sold the product for, and hence the importance having a choice.
That is why Rasulullah (sallallahu alayhi wasalam) gave the buyer and seller a choice, as it gives them a chance to rectify their actions in that moment. With regards to the second component, the product, the buyer, before purchasing the product, may feel that he needs to purchase the product, but then after buying it, his thoughts may waver and he may ask himself if he really needs it. For the seller, the product may be the last of his supply, and therefore he may want to keep it; the choice is a source of Rahma.
Why this Hadith? Reading this Hadith caused us to stop and wonder at the consideration of Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam)! What consideration and concern for all! That is why Allah , may He be glorified and exalted (subhana wa ta’ala), described Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), as a “Mercy to all the worlds” (Surah Anbiya, 107).
Also, this Hadith helps us to understand the human condition, how we as humans are not always stable, and we often waver in and out of regret and chance; this condition even extends to the sharpest of minds, including those involved in business.
The Hadith shows us the important aspects of life, and highlights giving others a second chance, as this leads us to understand the nature of each other, which is very important. It is always important to keep promises and our word; however, it is much more important to correct and rectify, as Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), mentions in a Hadith narrated by Abu Hurrairah, Allah’s blessings be on him (radiallah anhu): Whoever swears to do something and then they find something better, let them fast three days, as kafara (in substitution), and choose that which is better. [Tirmidhi, 1530]
It is important to keep your word, but when you discover a better way or outcome, you should accept the later, as Rasulullah (sallallahu alayhi wasalam) has shown us the way of Baraka and Rahma, because he knows our human nature.
This our understanding of the Hadith, and with this Hadith we urge everyone to look at the guidance of Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), and to understand that we, as humans, are weak, and with all our deficiencies, we need to understand each other, and make things easy for one another, as Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam), has shown us in this Hadith.
May Allah, may He be glorified and exalted (subhana wa ta’ala), forgive us, and make us worthy to follow the Baraka of Rasulullah, peace and blessings be upon him (sallallahu alayhi wasalam).
Shaykh Faid Mohammed Said
Answered by Ustadh Shuaib Ally
Question: Asalamualaikum Wa Rahmatullahi Wa Barakatuhu,
I have some redness and a burning sensation around the vaginal area. Would be all right to apply ZamZam to the redness around that area? I’ve personally used it with the intention of healing before elsewhere and subhanAllah witnessed the Barakah in it!
Answer: Assalaamu ‘alaykum wa rahmatullah,
May Allah cure you of all illness and grant you a healthy life.
Using Zamzam on the Body
Applying Zamzam to a specific area of the body is permissible.This falls within the general ruling of using Zamzam for wudu or ghusl (washing the body), neither of which is disliked. It is better not to use Zamzam for removing filth, because it is sacred, but is otherwise permissible.
Drinking Zamzam for Cure
If you have witnessed the benefit of using Zamzam in this manner, it is permissible to continue using it in that manner. At the same time, drinking Zamzam while praying for a cure is recommended. The Prophet (peace be upon him) said, “Zamzam is for what it is drunk for.” Mujahid (a prominent Successor) said: This means that if a person drinks it desiring a cure, Allah will heal him; if he drinks it due to thirst, Allah will pour for him; if he drinks it for hunger, Allah will cause him to be filled.
Sources: al-Hawi al-Kabir; Tuhfat al-Muhtaj
Answered by Ustadh Abdullah Anik Misra
Question: Assalamu alaikum wa Rahmatullah wa barakatuh. I wanted to know if the Prophet’s (Allah’s peace and blessings be upon him) hair is still preserved to this day, and if so, do people get blessings from it and are there any miracles related to it?
Answer: In the Name of Allah, Most Merciful and Compassionate,
Wa alaikum as salam wa rahmatullahi wa barakatuh,
Thank you for asking this important question. Yes, some of the blessed hairs of the Prophet Muhammad [Allah’s peace and blessings be upon him] are still preserved to this day. Due to their blessed nature by Allah’s will, for centuries since the time of the Companions those hairs have been used by Muslims to seek cures for illnesses both physical and spiritual, for blessings, and success in both worldly affairs and those of the afterlife. They have indeed been the locus of miraculous events and the object of love and veneration by Muslims since the prophetic period itself.
Yes, one can – and should – seek the blessings of these hairs and other prophetic relics if one is gifted by Allah with the chance to do so. Wasting this opportunity is something no Companion or Follower would have ever done, as we will soon discuss. Muslims know that it is Allah alone who can create the blessings in these hairs, and that He has willed for them to be a means of mercy to His servants.
The Blessedness of the Prophetic Relics and Their Reality
Although this matter may seem to be about a few small pieces of hair cut more than fourteen centuries ago, whether we understand their importance or not is a great determinant of how we regard and respect the most beloved of Allah’s creation, the Prophet Muhammad [Allah’s peace and blessings be upon him]. Hence, this matter is of direct import to our faith itself.
There is no room for doubt that the Messenger of Allah [Allah’s peace and blessings be upon him] was the most blessed of creation to exist in his person and personality, and that the personal effects that left his body – such as his trimmed hair, nails, saliva, sweat and more – were indeed immense sources of blessings by the permission of Allah Most High. The hadiths that show how eager the Companions were to obtain and maintain these blessings are innumerous.
Every aspect of this prophetic blessedness is owed to the mercy of Allah Most High on His creation, as He says regarding the Prophet [Allah’s peace and blessings be upon him] in His eternal words, “And we have not sent you except as an immense mercy to all the worlds [ie. realms of existence]” [Qur’an 21:107]. This mercy is imbued in every aspect of the Prophet [Allah’s peace and blessings be upon him], from his words and prayers, to his personal possessions and physical relics also.
The Prophetic Command to Collect and Distribute the Blessed Hairs
According to the most authentic sources of the hadiths, the Companions would rush and vie to obtain the hairs cut from the head of Messenger of Allah [Allah’s peace and blessings be upon him].
Anas ibn Malik [Allah be pleased with him] narrates that, “I saw the Messenger of Allah [Allah’s peace and blessings be upon him] while the barber was shaving his head [after the Farewell Hajj], and his Companions were circling around him, ensuring that a single hair would not fall except into the hands of one of them.” [Sahih Muslim]
Other versions in Muslim show that it was the Prophet himself [Allah’s peace and blessings be upon him] who ensured his hairs were distributed to his Companions when “he said to the barber, ‘Here,’ and pointed with his hand to the right side of his head in this way, and then gave the hairs to those around him… then he gestured the barber towards the left side, and [when it was shaved] he gave [those hairs] to Umm Sulaym [Anas’s mother]…” while another narration says, “he distributed one or two hairs to each person,” and that he gave a significant portion to Abu Talha, and explicitly commanded him to “divide it between the people”.
This clearly shows that it was not just the desire of the Companions, but the imperative of the Prophet [Allah’s peace and blessings be upon him] himself to distribute his hairs during his Farewell Hajj, for purposes and reasons we will see below.
Sometimes the Prophet [Allah’s peace and blessings be upon him] would even ask the person who was collecting and using one of his personal effects, such as his hair, sweat, blood or the like, why they were collecting and using it. “O Messenger of Allah,” answered Umm Sulaym one time, “we hope for its baraka [blessings] for our children.”
“You are correct in what you have hoped for,” returned the Prophet [Allah’s peace and blessings be upon him], affirming the correctness of her intention and action, and other times as a response, he would simply pray for the person who demonstrated their love in this way, or promise them safety from certain illnesses or even from the Hellfire.
The reason that the Prophet [Allah’s peace and blessings be upon him] asked this question was not because he did not know what they were doing – far from that, as he was fully aware of his blessed nature. Rather, perhaps it was to bring out the admission of love and respect from that Companion for him, and explicitly approve of such actions and their purposes in order to teach the Muslims in generations to come, how to regard and revere his person, lest anyone doubt, deny or be confused in the future.
The Miracles Associated with the Blessed Hairs
The Companions and those after them would use these blessed hairs and other personal effects to seek blessings and cures, both in the lifetime of the Prophet [Allah’s peace and blessings be upon him] and afterwards.
Uthman ibn Abdullah ibn Mawhab said that, “My family sent me to Umm Salama, the wife of the Prophet [Allah’s peace and blessings be upon him, after he had passed away] with a bowl of water,” and [the narrator] held three fingers together to indicate the size of the small container that held some of the blessed hairs of the Prophet, “And whenever anyone would be afflicted by the evil eye or any type of harm, they would send a vessel [of water] to her [to dip the hairs into, then drink for its healing ability]. So I peered inside the container, and inside I saw a few reddish hairs [of the Prophet, Allah’s peace and blessings be upon him].” [Sahih al-Bukhari]
Imam al-Ayni mentions in his commentary on Sahih al-Bukhari that the sick people who drank of this water would be healed, and then the hairs would be returned to its container. [al-Ayni, Umdat al-Qari]
It is also narrated that the great military leader amongst the Companions, Khalid ibn al-Walid, took some of the hairs from the Prophet [Allah’s peace and blessings be upon him] while the latter was shaving his head. He would kiss those locks, and press them against his eyes out of reverence and love.
He placed those hairs in the front of his cap, which he wore to every one of his battles thereafter, and later remarked, “I put them in the front of my cap and I did not face any direction [in battle], except that victory would be granted for me there,” and in another narration, “I did not attend any battle except that I was given victory by means of them [ie. the blessed hairs].” [Ibn Kathir, al-Bidayah wa al-Nihayah]
Once, when his cap fell onto the battlefield in the thick of a great battle, he cried “My cap! My cap!” and went after it at all costs. One of his kinsmen snatched it up from amidst the melee and returned it. When he was later chided for putting himself and his men at risk of losing their lives for a simple cap, Khalid [may Allah be pleased with him] responded that wasn’t the cap he wanted, but that it contained the blessed hairs.
These are just two incidents showing how the early Muslims used the blessed hairs of the Prophet [Allah’s peace and blessings be upon him] for cures and blessings, and a means of divine assistance.
The Reverence of Early Muslims for the Blessed Hairs
The early Muslims did not simply preserve the blessed hairs for utilitarian purposes due to the benefits they attained from them in this world. Rather, they loved them as they were a part of their beloved Messenger [Allah’s peace and blessings be upon him], and would even desire to be buried and meet Allah with no object than these personal effects touching their bodies.
Thabit al-Banani narrates that, “Anas ibn Malik [may Allah be pleased with him] told me [before he died], ‘This is one of the hairs of the Messenger of Allah [Allah’s peace and blessings be upon him]; put it under my tongue.’ And so I placed it under his tongue, and [after he passed away] he was buried while it was still under his tongue.”
[Ibn Hajr, al-Isaba]
Ibn Sireen [one of the great Followers of the Companions] remarked, “For me to have one of those hairs would be more beloved to me than the world and all it contains!” [Ahmad]
The Preservation of the Blessed Hairs in This Age
It is clear from the above narrations that the blessed hairs of the Prophet [Allah’s peace and blessings be upon him] were meticulously preserved and cared for in the early era of Islam. These hairs, along with other prophetic relics, have been mentioned throughout Islamic history as being passed through the possession of various people, and migrating with them to various Islamic lands.
Hence, it is common in our times to hear of one of the blessed hairs being preserved and stored in almost every traditional center of Islamic civilization. Often, these hairs were obtained by the Islamic rulers of a given area, with the entire state apparatus using their best means of ensuring their preservation and safety.
Other times, the hair would be passed down as a family heirloom for generations in the descendents of the Prophetic Household, or other scholarly families. Some hairs today are on display for public viewing in museums, or presented during the annual Mawlid celebrations. In some cases, some keepers of blessed hair may have the sanad (chain of inheritors) to authenticate exactly whose hands the relic passed through over the centuries.
While those hairs preserved by Islamic rulers (past and present) or prominent families with recorded chains of inheritors give us the most confidence of being authentic, it is true that in our times we may not be able to know for certain and authenticate every claim in the world to this. This does not mean, however, that we should doubt the existence or authenticity of all of the blessed hairs today, nor deny ourselves or others who believe they are genuine the opportunity to obtain blessings from them.
After all, if someone who loves the Prophet [Allah’s peace and blessings be upon him] is moved to tears and pure gratitude at the mere possibility that what they are beholding could be a part of their most beloved, then they have attained something whose value only Allah Most High knows, let alone the vast blessings and benefits in this life and the next if it is indeed what they seek. And creating those blessings due to one’s pure love and intention is not hard for Allah wherever and for whomsoever He wills.
The Wisdom Behind the Blessed Hairs Remaining Amongst the Ummah
As Imam al-Zurqani is quoted as saying, “The Prophet [Allah’s peace and blessings be upon him] only distributed his hairs amongst his companions so that the divine blessings [baraka] could remain everlasting amongst them [after him], and be a reminder for them [of him], as if [when he did so], he was indicating that he was going to leave the world soon.” [al-Mubarakpuri, Sharh al-Mishkah]
And so while the beloved Messenger is not with us in the same way he once was, his baraka and the fond memory remains amongst us through these blessed hairs and other things he left for us, if only we can recognize this mercy and be blessed by Allah Most High to see them in this life.
Abdullah Anik Misra
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