Books, Prophet Muhammad ﷺ
Muhammad Sattaur
The Khasa’is: An Introduction to the Unique ...

The Khasa'is genre of literature revolves around the unique characteristics and distinctive features of the Prophet Muhammad ﷺ.

The term khasa'is is derived from the Arabic language, meaning "unique characteristics" or "distinctive features." This genre of literature aims to celebrate and elevate the status of the Prophet Muhammad ﷺ by emphasizing his exceptional qualities and the special relationship he held with Allah. Khasa’is constitutes a significant part of Islamic scholarly tradition, as it focuses on the life, virtues, and miracles of the Prophet.

The Origins of the Khasa’is Genre

The Khasa'is literature emerged as a distinct genre in the early Islamic period, with scholars and theologians dedicating their works to exploring and narrating the extraordinary aspects of the Prophet's ﷺ life. These works often drew from various sources, including the Quran, Hadith, and historical accounts, to provide a comprehensive understanding of the Prophet's exemplary life ﷺ.

The Khasa’is: An Introduction to the Unique Characteristics of the Prophet Muhammad ﷺ
Al-Ghazali
Patrick Bensen
A Guide to Zakat: Types of Zakat, Their ...

O beloved!

Know that giving zakat comprises one of the religion’s principal pillars, for the Prophet ﷺ said,

‘The foundations of Islam are five principles: the testimony of faith, prayer, zakat, fasting, and pilgrimage.’

Moreover, it is reported that,

‘Those who possess gold and silver, yet refuse to pay zakat, a piercing mark will be placed on their chests. And those who possess cattle, but fail to pay the requisite zakat, on the Day of Judgement, the quadrupeds will set upon and trample them endlessly.’

These reports are mentioned in the Sahihayn, therefore, those who possess wealth are impelled to gain knowledge of zakat for it comprises an obligation.

A Guide to Zakat: Types of Zakat, Their Conditions, Etiquettes, and Timing
Prophet Muhammad ﷺ
Patrick Bensen
A Guide to Salawat: Meanings, Rulings, Methods, ...

On the Meaning of Sending Prayers Upon Him ﷺ

Allah (Exalted is He) has said,

“Indeed, Allah and His Angels send prayers upon the Prophet. O you who be- lieve! Send prayers upon him and extend him a worthy salutation”

(al-Aḥzāb, 33:56).

Ibn ‘Abbas said,

“The meaning (of this verse) is that Allah and His Angels bless the Prophet ﷺ.”

It has also been said that it means,

“Indeed, Allah has mercy upon His Prophet ﷺ, and the Angels supplicate for him.”

Al-Mubrid said,

“The root meaning of ṣalāh (prayers) is to show mercy. Thus, (prayers) from Allah are mercy and prayers from the Angels are compassion and seeking for Allah to have mercy (on the person).”

A Guide to Salawat: Meanings, Rulings, Methods, and Benefits
Al-Ghazali
Patrick Bensen
A Guide to Fasting (Sawm): Its Obligations, ...

O beloved! Know that fasting is a pillar from the pillars of Islam. The Prophet ﷺ stated, ‘Allah ﷻ says: I grant from ten to seven hundred rewards in return for a good deed. But fasting is Mine, and I grant its recompense.’

And Allah ﷻ said:

إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍۢ

'"...Only those who endure patiently will be given their reward without limit."'

(al-Zumar, 39:10)

Indeed, the reward of one who exercises patience over appetence shall surpass all limits. The Prophet ﷺ related, ‘Patience comprises one-half of faith, and fasting encompasses one-half of patience.’

A Guide to Fasting (Sawm): Its Obligations, Conditions, Prophetic Practices, and Realities
Al-Ghazali
Patrick Bensen
A Guide to Dhikr: Etiquettes, Virtues, ...

O beloved!

Know that the untainted purpose of worship is to remember the Truth ﷻ, since ritual worship comprises the pillar of religion, and its purpose is divine remembrance.

In the Holy Qur’an, Allah ﷻ says:

ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

‘Recite what has been revealed to you of the Book and establish prayer. Indeed, [genuine] prayer should deter [one] from indecency and wickedness. The remembrance of Allah is [an] even greater [deterrent]. And Allah [fully] knows what you [all] do.’

(al-’Ankabut, 29:45)

Moreover, recitation of the Holy Qur’an counts among the most virtuous acts of worship, since it comprises the Speech of Allah ﷻ and serves as a reminder to the reciter. Indeed, the Holy Qur’an acts to revive the remembrance of the Truth ﷻ in the heart. Besides, fasting aims to rupture appetence in order to purify the heart from concerns with a particular appetite and render it a chamber of divine remembrance, since a heart preoccupied with worldly appetence can neither hope to gain such a lofty station nor undergo change through remembrance. Likewise, the purpose of the pilgrimage, which involves visitation of the House of Allah ﷻ, is to remember the Lord ﷻ of the House and to provoke a yearning in the heart by way of His ﷻ encounter.

A Guide to Dhikr: Etiquettes, Virtues, Realities, and Collected Supplications

Surah Al 'Imran: An Introduction and Thematic Explanation

Surah Al 'Imran: An Introduction and Thematic Explanation

While surah al-Baqarah frequently addresses the Children of Israel and their history as a reference point for religious struggles, surah Al ‘Imran addresses the belief of Christians for most of the ayat leading up to the end of the Juz.

The themes of these ayat revolve around a conversation between the Prophet Muhammad ﷺ and a delegation of sixty Arab Christians from a region called Najran. This delegation approached the Prophet to examine the validity of his claim to Prophethood.

AYAT 1-9

Allah immediately establishes His perfect attributes and the revelations that He has sent down to humanity, emphasizing that one must accept them all if they are to truly believe and save themselves from punishment. He also clarifies that He controls how people are created, foreshadowing the miraculous creations of Adam, Yahya, and ‘Isa, all of whom will be mentioned later.

Surah al-Kahf: An Introduction and Thematic Explanation

Surah al-Kahf: An Introduction and Thematic Explanation

Juz 15: “The Honoring of Mankind”

Ayat 1-26

Many of the previous surahs focused on stories of nations that rejected guidance. Here, in Surah al-Kahf, we find that Allah offers examples of various people who did follow guidance, and how it saved them from suffering the same fate as the disbelievers. This serves as yet another proof of the Qur’an being the true guidance that will lead to salvation, - as the first ten verses of the surah assert - just as Divine guidance of the past led the people mentioned in this surah to their salvation.

Allah begins this surah by relating to us the story of the People of the Cave. We learn that they were youth who realized that, if they wanted to follow Divine guidance, they would have to isolate themselves from the disbelieving people and their environment. Consequently, Allah used their lives as a sign for future believing generations, by giving them a miraculous life. Through this, he provided humanity with clear proof that He is the Creator and that the Resurrection is a reality.

Surah al-Baqarah: Introduction and Thematic Explanation

Surah al-Baqarah: Introduction and Thematic Explanation

Ayat 1-20

The focus of the first Juz revolves around three categories of people based on their belief in Allah. One category consists of people who want to guard themselves from harm, thereby leading them to seek guidance, believe in the unseen, pray, give charity, and believe in all of the Prophets. Those belonging to the second category will be presented with guidance and disbelieve in it. Moreover, they will conceal it and refuse to allow its reason and light to penetrate their mind and heart. The last category is formed of the most complex group. In this category are people who outwardly affirm their belief – in keeping with the first group – however, inwardly they work to undermine the good work of the believers, thus siding with the second group of people who disbelieve. Allah describes them in great detail because they are the most conflicted group. They are also the worst group of the three because unlike those who are clearly disbelievers, they lie to Allah, to themselves, and to the believers, and it is they who do the most harm to humanity.

Ayat 21-29

Allah then brings to light the proof of why humanity should believe in Him and His Messenger.

Tafsir of Surah al-Kahf, Verses 101-110: The Last Ten Verses

Tafsir of Surah al-Kahf, Verses 101-110: The Last Ten Verses

The Real (Exalted is His Majesty) said, in rebuke of the aforementioned disbelievers:

“Do those who disbelieve deem” when they have turned away from My Remembrance, and after their eyes have been veiled from witnessing the evidences of My Oneness, “that they can take My slaves” such as the Angels, ‘Isa and ‘Uzayr, or the devils - because, in reality, they are also slaves - “as partners apart from Me?” In other words, do they deem that they can take them as objects of worship apart from Me? Those who disbelieve ally themselves with them through worship. Do they believe that this worship will benefit them? Or, do they believe that We will not punish them for that? Of course We will punish them for that.

Surah al-Waqi’ah: Introduction and Tafsir

Surah al-Waqi’ah: Introduction and Tafsir

He ﷻ said:

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

{In the Name of Allāh, the Beneficent, the Merciful}

“In the Name of Allāh” It is the name of the All-Powerful, who demonstrates His generosity to those who observe the dignity of His rank. For those who choose to remain in disobedience to Him, He comes between that person and his choice by subjecting him to His authority. If the person does not then adhere to obedience, He exposes him to afflictions so that he will come to Him out of necessity.

It is the name of the Eternal Almighty, the All-Powerful and Absolute, the Overpowering, Singular One, who protects the believers and is lenient to the disobedient slaves. His beauty has no equal and His Majesty has no counterpart, and He is a protector of the disobedient believers.

56|1| إِذَا وَقَعَتِ ٱلْوَاقِعَةُ

56|2|لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ

{When the momentous event occurs. Its occurrence cannot be denied} When the Judgement commences, nothing can prevent it. The word (kādhibah) is used here as a verbal noun, similar to ‘āfiyah and ‘āqibah. It means that the momentous event is real and cannot be warded off by anything. There is nothing about its occurrence that is a lie.

Surah al-Rahman: Introduction and Tafsir

Surah al-Rahman: Introduction and Tafsir

He ﷻ said:

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

{In the Name of Allāh, the Beneficent, the Merciful} “In the Name of Allah” informs of us His might and His greatness. “The Beneficent, the Merciful” informs us His grace and His mercy. Spiritual happiness is perfected by witnessing His greatness, and physical bliss is obtained due to the existence of His mercy. If it were not for His greatness, no servant would have worshiped the Beneficent. If not for His mercy, no one would have loved Him.

He ﷻ said:

55|1| ٱلرَّحْمَٰنُ

55|2|عَلَّمَ ٱلْقُرْءَانَ

{The Beneficent; He taught the Qur’ān} These verses mean that the Beneficent (al-Raḥmān), the One whom the monotheists recognize and the disbelievers deny, is the One who taught the Qur’ān.

It has also been said that it means, “The Beneficent—the One who has shown them mercy, protected them from polytheism, ennobled them with faith, and demanded of them the word of God-consciousness—is the One who taught the Qur’ān to His servants.”

It has also been said, “Al-Ḥaq Himself taught the Qur’ān to His servants.”

Tafsir of Surah al-Kahf, Verses 83-101: The Story of Dhu'l Qarnayn

Tafsir of Surah al-Kahf, Verses 83-101: The Story of Dhu'l Qarnayn

Tafsir of Verses 83-88

Then, Allah mentioned the story of Dhu’l Qarnayn, who was asked about [by Quraysh when they tested the Prophet (Allah bless him and grant him peace)] along with the spirit, and the People of the Cave. Allah said:

(83) And they ask you about Dhu’l Qarnayn. Say, I will recite to you a record of him. (84) Indeed, We established him in the earth and We gave him, for everything, a means (85) So, he followed a course (86) Until he reached the setting of the sun. He found it setting in a murky spring. And he found near it a people. We said, “O, Dhu’l Qarnayn! Either chastise them or adopt a charitable manner with them.” (87) He said, “As for he who does wrong, we will soon punish him. Then, he will be returned to his Lord and He will punish him with a terrible punishment. (88) As for he who believes and does good works, he will have a beautiful reward. And we will speak to him from our command with ease.”

“And they ask you about Dhu’l Qarnayn.” The Jews asked the Prophet (Allah bless him and grant him peace) as a test. Or, the Qur’aysh ask you after having consulted the Jews. And “ask you” was expressed in the imperfect form to indicate that they were repeatedly asking these questions until the response came. And the Dhu’l Qarnayn that is mentioned is the greater Dhu’l Qarnayn, who lived at the time of Ibrahim (peace be upon him). And it has been said that he is the one who ruled in favor of Ibrahim (peace be upon him) when he sought mediation regarding the well of Sab’ in Sham. His name was Tabris. And it has been said that his name was Hardis.

Surah Ya Sin: Introduction and Tafsir

Surah Ya Sin: Introduction and Tafsir

His (How majestic is His mention) words:

{In the Name of Allah, the Beneficent, the Merciful}

“In the Name of Allah is a verse with which He has begun His address. Thus, if someone learns it, his reward is increased; if someone becomes acquainted with it, his supplication is more likely to receive a response; and if someone magnifies its value, his final abode will be nobler.

His (How majestic is His mention) words:

{(1) YaSin (2) By the Wise Qur’an}.

It is said that the meaning [of YaSin] is “O, Master!” It has also been said that the Ya’ indicates the day of the primordial covenant, and the Sin indicates His secret amongst His lovers. So, it is as if He is saying, “[I swear by] the reality of the day of the primordial covenant, by My secret amongst My lovers; and by the Wise Qur’an.”

A Visit to the Muslim Community of Chiapas

A Visit to the Muslim Community of Chiapas

Sometime in early 2019, I received an invitiation.

Ever since our first trip to Colombia, IGI had been organizing regular trips to visit Muslim communities in Latin America. Our team had made perhaps 20 trips in total over the preceding three years, mostly to Colombia, though we had also visited the island nation of Trinidad and Tobago, as well as my ancestral home country of Guyana.

One way or another, by that time IGI was somewhat known for its work in Latin America.

This new invitation was from a group of Muslims in the southern Mexican state of Chiapas. I had actually heard of them, because they had received a fair amount of media attention over the past few years, including a feature article in National Geographic.

Yet despite this worldwide attention, the community was still underserved, lacking many basic resources to help them study their faith and connect with the wider Muslim community.

Why Write About ‘Blackness And Islam'?

Why Write About ‘Blackness And Islam'?

If we are to live Islam with the social integrity and unity that the Qur’an and Sunnah bid us to do, as well as defend the honor of Islam from those who lob intellectual bombs against our faith, we need knowledge.

Sound knowledge of our tradition & our history will help us to remedy our trauma, improve our behavior, and also to rebut skewed claims, especially in the African American community.

Blackness And Islam is an attempt to spread this beneficial knowledge, to help us in these noble endeavors.

Tafsir of Surah al-Kahf: The Story of Musa and al-Khidr

Tafsir of Surah al-Kahf: The Story of Musa and al-Khidr

The Real (Exalted is His Majesty) mentioned the story of the People of the Cave, in which there was also mentioned a gentle correction of the Messenger ﷺ. That gentle correction was His words “And do not say about anything…” (23) after the Prophet ﷺ had not conditioned his statement regarding the delay in revelation.

So, Allah mentioned also the story of Musa with Khidhr عليهم السلام, since the cause of that story was the Real’s gentle correction of Musa عليه السلام because he had not referred the knowledge to Allah when someone asked him, “Do you know of anyone more knowledgeable than you?”

And he replied, “No.”

So, the Real (Exalted is He) mentioned the story of them both as a consolation to our Prophet ﷺ through giving someone a share of the correction.

Tafsir of Surah al-Kahf, Verses 32-44: The Man with the Two Gardens

Tafsir of Surah al-Kahf, Verses 32-44: The Man with the Two Gardens

The Real (Exalted is His Majesty) said:

“And strike for them” i.e. for the two aforementioned groups, believers and disbelievers, “a parable” of the contrast of the disobedience of the disbeliever, despite his turning about in bliss, and the obedience of the believer, despite his suffering the difficulties of poverty, and of that which has been promised to the both of them. However, this is not from the standpoint of what the disbeliever and the believer will receive in the Hereafter.

Rather, strike a parable of the situation of “two men.” These two men may be theoretical or real. If they are real, then it refers to two brothers, or partners, from among the Children of Israel. One was a disbeliever, whose name was Qutrus. The other was a believer whose name was Yahudha. They shared [earnings] of nine thousand dinars. It has also been said that they inherited the money from their father. The disbeliever spent his portion on wasteful things and land, while the believer spent his portion in different kinds of charity.

Tafsir of Surah al-Kahf, Verses 11-26: The Story of the Sleepers of the Cave

Tafsir of Surah al-Kahf, Verses 11-26: The Story of the Sleepers of the Cave

Then, Allah embarked upon the story of the People of the Cave, which is the main point of this Surah. He said:

11 So, We sealed their ears in the cave for a number of years 12 Then, We awakened them that We may know which of the two parties had better measured the period of time that they had tarried.

Then, Allah mentioned the first part of the story of the People of the Cave. He said:

“So, We sealed their ears” Allah caused the People of the Cave to sleep, and that heavy sleep, which prevented any voices from arriving to their ears, was likened to placing a veil over them. And their ears are specified mentioned in relation to this veiling, because while all of their senses were equally veiled during their sleep, hearing is the sense that is most in need of a veil, since it is the way that one awakes a person most of the time.

Imam al-Ghazali: On the Dangers of Knowledge

Imam al-Ghazali: On the Dangers of Knowledge

The following translation is an excerpt from the Chapter on Knowledge and Learning of Imam al-Ghazali’s Mukhtasar Ihya ‘Ulum al-Din

On the Dangers of Knowledge

The Messenger of Allah ﷺ has said, “The person who will receive the greatest punishment on the Day of Judgement will be a Scholar by whose knowledge Allah did not benefit him.”

He ﷺ also said, “If someone increases in knowledge, but does not increase in guidance, he has only increased in remoteness from Allah.”

You should know that by virtue of his delving into knowledge, the Scholar is never safe. He will either perish or gain eternal felicity. Al-Khalil b. Ahmad said:

“Men are of four types.

Imam al-Ghazali: On the Etiquettes of the Teacher and the Student

Imam al-Ghazali: On the Etiquettes of the Teacher and the Student

The following translation is an excerpt from the Chapter on Knowledge and Learning of Imam al-Ghazali’s Mukhtasar Ihya ‘Ulum al-Din

The Duties of the Student

Concerning the student, there are many etiquettes and duties that he is required to perform. Nevertheless, we will summarize all of them all in seven sections.

The first duty of the student is to prioritize the purification of his soul of blameworthy characteristics, due to the Prophet words (may Allah bless him and give him peace), “Islam was built upon purity.”

Imam al-Ghazali: On Beneficial and Harmful Knowledge

Imam al-Ghazali: On Beneficial and Harmful Knowledge

The Messenger of Allah ﷺ said, “Seeking knowledge is an obligation upon every male and female Muslim.”

It is obligatory for a person who has reached puberty and is in a state of Islam to know the two testimonies and understand their meaning.

However, it is not necessary for him to be able to prove them through evidences. Rather, it is sufficient for him to believe firmly in them both without any doubt, even if he imitates someone else in that.

Imam al-Ghazali: On the Benefit of Knowledge

Imam al-Ghazali: On the Benefit of Knowledge

The following translation is an excerpt from the Chapter on Knowledge and Learning of Imam al-Ghazali’s Mukhtasar Ihya ‘Ulum al-Din

You should know that there are many evidences found in the Qur’an for the benefit of knowledge.

Among them is the verse: (Allah will raise those who believe among you and those who are given knowledge in degrees) (al-Mujadilah, 11).

Ibn ‘Abbas رضي الله عنه said, regarding this verse, “The scholars are raised above the believers by seven hundred degrees. Between each two degrees is the distance of five hundred years’ journey.”

The Prophet ﷺ Used Medicine

The Prophet ﷺ Used Medicine

The seventh chapter of the Shama'il, titled "What Has Been Narrated Concerning the Antimony (kohl) of the Messenger of Allah ﷺ", contains five short hadith about the Prophet's ﷺ habit of applying kohl, also known as antimony, to his eyes.

Kohl has both cosmetic & medicinal benefits.

We learn from these hadith that the Prophet ﷺ preferred a particularly high quality type of kohl known as ithmid. We also learn that the Prophet ﷺ applied kohl at night, before he slept. Scholars have taken this to indicate that he ﷺ applied kohl for its medicinal benefits rather than for beautification.

We learn even more details.

And every detail is important.