The Lotus Tree Blog

Qualities to Look For in a Muslim Husband by Imam Luqman Ahmad

Imam Abu Laith Luqman Ahmad — Thu, 26 Jan 2012 01:02:40 +0000

Every Muslim woman who seeks marriage in Islam should be aware that you are seeking a person to not only be a husband, friend, lover, partner, and all those good things; but you are seeking someone to be the imam of your home and family. Of course you want him to be a kind, generous, patient, good natured, healthy, attractive (to you), and god –fearing husband and Imam. Nevertheless, as a woman, you need to be clear about what you really want and seek in a marriage. Many sisters say they want one thing but when they get it, it turns out that it’s not what they really want. Don’t say you want a strong man, and then resent his strength when he tries to lead, or say you want a knowledgeable man, and want him to disregard his knowledge and follow your’s or someone else’s whim, and don’t say you want a god-fearing, pious man, and then oppose him when he wants to direct his family to piety. If a woman wants a man who has these good qualities then she should seek that type of man, and not be overtaken by his looks, his swagger, his car, his walk or his talk. If a woman seeks a husband who does not have the qualities of a good man, then she will get a joker. The first thing to check about a potential spouse is his salat, and if you check his, make sure that you check yours too.

If you are a Muslim woman who does not particularly want to be married to a religious man, or a man who prays, or enjoins you to pray, pays zakaat, fasts and enjoins you to fast, and observes a healthy (non-extremist) Islamic lifestyle, then that is your choice. This is not about blaming this or that person for how they want to live and what they consider important. Nevertheless, lets keep it real sisters, if you are not really trying to live the Islamic lifestyle as a wife and a woman, then don’t waste the time of a brother who is serious about this affair of ours, and you need to be clear with yourself about that. Every woman knows how she wants to get down in her home, what she’s willing, or not willing to do, and how serious she is about her deen, and Allah is the best judge. However, for the new and not so new Muslim woman who wishes to be married and live an Islamic lifestyle here in the United States to the best of their ability, it is important to seek and marry the kind of men who can and will support that type of life. With that in mind, here are some things that you should look for in a real Muslim man. These qualities will not make a perfect man, for such a thing is a fantasy. However, if a brother has these qualities, and you have problems in your marriage as many of us do, a man with the qualities mentioned below, gives you a lot to work with. Wallahul Musta’aan.

You have to know something about his background, his family, his upbringing, his history. Family background is important. You want to know what kind of family he came from, whether or not he was raised by both parents, came from a single parent household, or reared in a foster home. Many of our men who are converts come from broken families, from prison and criminal backgrounds and from the thug, gang, culture of the inner city streets. Of course that is not true for all; nevertheless, is true for many, and we are seeing the results of it in our communities. Thus, in these cases, the question is how much of the previous jaahiliyyah lifestyle has been discarded and replaced by Islamic thinking, Islamic habits, and Islamic traits? If he is a Muslim, but still likes to run the streets, hang out on corners, go to the clubs, sling dope, smoke weed, or run game, then he hasn’t yet crossed over to an Islamic way of life. People can, and will change, and change takes time; however, these days, people are not changing. They are falling to the wayside of Islam in very high numbers
Does he pray or even know how to pray? If a brother does not know how to pray, then he should be actively learning his salat, and have a salat book in his pocket, or his backpack. He should be up in the Masjid, praying behind someone who knows how to pray. Salat is not an option. If he doesn’t know how to pray, and is not actively learning how to pray, then he is a joker as far as Islam is concerned; he does not take his Islam seriously, and neither should you. The hardest salat upon the hypocrite is the Fajr and Isha prayers. The prophet (SAWS) said: “if people knew what was in the Isha and Fajr (prayers in congregation), they would attend them even if they had to crawl.”[i] If a brother cannot get out of bed for Fajr, or cannot put down the remote control for Isha, then it is likely that he will not establish prayer in the home.
Does he know about purification? Does he know how and when to perform a ghusl, the proper manner of wudu, and the performance of istin’jaa? If he does not know the above, then his whole worship apparatus is in disarray, and dysfunctional, not withstanding that he is probably in a perpetual state of impurity. The Prophet (SAWS) said, “Purification is half of faith”. Thus if he doesn’t understand and practice purity, he is bereft of half of his eemaan. On the other hand, if he is attentive with regards to purification, then he is more likely to be dutiful with respect to salat. It goes without saying that if he is steadfast and attentive to salat, then he will be the same in other areas of his deen.
Is he employed? Does he have halal income? If he is a street hustler, most of the time, his income is from haram sources and in our experience, street hustler dudes, rarely takes care of their families. If he is employed, does he pay zakaat, or take care of his children if he has any? If he is employed, does he make sacrifices for the sake of his job and career, at the expense of his religion? Does he integrate the salat into his work schedule, does he attend Jum’ah. If he sacrifices his religion to earn a living then it is likely that you will get a man who brings home the money, but won’t be an Imam in his home, won’t raise the children as Muslims, and will be less inclined to uphold islamic moral values while he is at work, or at home. There is such a thing as balance; however balance in in following religion and using the latitude that it affords.
Does he play hooky from Ramadan? If he plays hooky from Ramadan, then he is a joker. He does not take his Islam seriously. Where is this brother during the month of Ramadan? Is he around the Muslims, is he near the Masjid, is he at the iftaar (breakfast), is he in the salat line during any of the taraaweeh? Or is he one of those brothers who calls the Masjid three weeks into Ramadan and asks; ‘when does Ramadan start’? Where is he at Fajr time? Is he sleeping, or is he busy with suhoor and salat. These are the things you need to look at in choosing a good Muslim man.
Does he take care of himself? Does he have his own place, have his own bills, have his own car, buy his own food, buy his own clothes, pay for his own bus pass? It’s okay if he takes care of himself but is struggling because times are hard these days, but sisters need to understand that taking care of yourself is a certain mindset that a man has, and trying to live off of mommy, baby momma, or your girlfriend is a totally different mindset; it’s the mindset of a boy, pretending to be a man.
Who are his friends? Are they practicing Muslims? The Prophet (SAWS) said: “A person is upon the religion of his close friend (khalil)”. If his friends are trifling, know nothing, do nothing dudes, then your guy is bound to be like them. If he is still rolling with the non-Muslim, then rest assured, he probably still thinks like one. If he’s rollin with the boys and not the men, then he’s probably still a boy. Men don’t roll behind little boys.
Does he have an Imam, or a sheikh from whom he takes instruction? Or is he a floater? If he has no Imam, then his imam is probably Shaitaan. If he is not linked to leadership, or scholarship, (and I’m not talking about the internet), then he is likely going around in circles as far as his deen is concerned, and he will lead you around in circles. This is not true in every case, but very likely.
What is the relationship with his mother? If he doesn’t honor and respect his mother, then there is hardly any chance that he will honor and respect you as his wife. If he disrespects his mother, then he is already engaged in major sin from the very beginning. You should also talk to his mother. Mothers know their sons, if the mother says he is no good, then she’s probably right.
Does he attend Jum’ah prayer or does he make invalid excuses? If a brother is missing Jum’ah without a valid excuse, more than 3 times in a row, then he already has a seal on his heart. Abu Ja’d al-Dhamri (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Whosoever misses three Jumu’ah prayers by taking the matter lightly, Allah will seal his heart.”[ii]

These are just a few things that our women must consider in choosing a mate. If you are already married, then you should encourage your husband to adopt some of these traits and don’t make excuses for him or just be another mommy for him. Sisters, there is no such thing as a perfect marriage, and there are no perfect men, just like there are no perfect women. However there is such a thing as good and bad qualities in a man, as well as a woman. Try to choose someone in whom the good qualities outweigh the bad. And Allah knows best. Wa bihi tawfeeq. Imam Abu Laith Luqman Ahmad

[i] Related by Bukhaari

[ii] Sunan Abu Dawud, Sunan Tirmidhi, Sunan Nasa’i, Sunan Ibn Majah and al-Darami

Defining the American Muslim Identity

Imam Abu Laith Luqman Ahmad — Wed, 16 Nov 2011 00:06:41 +0000

By Imam Luqman Ahmad

If a person’s occupation is a policeman, he can’t turnaround and identify himself as a fireman. The encapsulating predicament confronted by American Muslim trying to come up with a singular domestic identity for public consumption, is that although constitutionally, we as Americans are a free people (at least for the time being), but as human beings; we are slaves (abeed) of God. Whether it is individually, or collectively as a group, we are all servants of Allah, each with our own different levels of moral fortitude, or bankruptcy, debauchery or virtue, intelligence, and stupidity, patriotism or indiffernce, erudition or capriciousness. This all depends upon our varying levels of belief, understanding and practice of Islam. Nevertheless, we are, and will always be, slaves of Allah, and it is He, and His Prophet (SAWS) who define just who, or what, is a Muslim American American Muslims can be, and most are; good citizens, hard working, law abiding, and industrious. However, we woiuld be less than fothcoming if we didn’t acknowledge that amongst us as well, are the law breakers, the unscrupulous, and the dishonest. American Muslims are not clones; we are human beings like everyone else. Individual charachter traits, tendancies, and proclivites towards virtue, or corruption, is a matter of personal disposition, circumstance, commitment to our faith, and tawfiq (divine enablement). It is hardly a matter of singular national identity. If you are, Muslim, Islam is your identiy.

As Muslims, American we should define ourselves first and foremost, in moral, or religious terms. It is nonsensical for American Muslims to attempt to formulate a singular domestic identity for all American Muslims while
taking Allah out of the equation. Such would be a self-imposed paradox. Not convinced? Okay, let’s do the math. The operative word here is Muslim. There would be no Muslim, without Islam, and there would be no Islam, without Muhammad (SAWS) the Prophet, who taught it, called to it, preached it, and practiced it. It goes without saying that there would be no Prophet without Allah be He Exalted and Glorified, who created him, purified his noble lineage, made him the seal of the Prophets, and then, out of His divine Mercy, cleared a path through the heavens, blocking all demons from the path, and sent down to him, the Holy Quran, by personal delivery by the Angel Jib ‘reel Gabriel.

Our religion comes from the highest available source; Allah Himself, and has been preserved through an extremely rigorous process of textual and narrative authentication. So it seems incredulous that we as American Muslims would embark upon the fateful and futile attempt to re-define an American Muslim domestic identity, and leave Allah out of the equation, as if He doesn’t have a say about what is, or is not the identity of a Muslim? What is a better identity than Muslim, and all that it entails?

Islam does not belong to the Muslims; as Muslims we practice it, but it is Allah who owns it, be he praised, and elevated be His name! Islam is a path; it is the path of Allah. He defines it, He guides to it, He commands adherence to it, He puts whom He pleases upon it, and he denies who He pleases from it. Despite all that I have mentioned, in recent years, Muslim apologists have managed to execute a fairly successful, lexical end run around the word Islam so that many Muslims now emphatically regard the meaning of the word Islam; to mean peace. The classical, canonical meaning
of Islam, according to Muslim theologians, legists, and traditionalists, for the last fourteen hundred years, has been submission; submission to Allah. Being submitters to Allah (Muslims) is a much loftier civilizational plateau for
human beings to aspire to than just being peaceful. A rock resting on the sided of a grassy hill in the countryside is peaceful. Submission to the One and Only God, is something much higher, much greater.

Those of us who were adults and practicing Muslims before 9/11 can still remember the days when the inferred meaning of Islam according to Muslim Americans was submission. However, it is clear at this juncture that one
of the first casualties of attempting to redefine the meaning of Islam to make it more palatable for public consumption, is that a whole generation of Muslims are growing up to believe that Islam simply means peace. Hence, as long as you
are peaceful, don’t bother anyone, and obey the law, you are a good Muslim.

Human beings will never ever be free from Allah. Everything that exists in the heavens and on earth is under the domain of the All-Powerful, All-Knowing, and Glorious Lord, Allah be He Exalted and Glorified. Muslims, just like non-Muslim have been granted the freedom to obey, or disobey Allah, to believe or disbelieve in Him, to worship Him or mock Him, although He is far above any deficiency or blemish. That is only because of the divine mercy of
our Lord subhaanahu wa ta’ala, which extends over everything. This freedom, free will, is not something that human beings wrestled away from Allah by force, or by social media inspired revolt; this is something that was granted
to us by Allah, as a test.

Although the desire, that many Muslims have, to come up with a uniform identity that can non-Muslim Americans can find acceptable, is understandable, it is nevertheless untenable and unobtainable without compromising
the self respect of Muslims, or without compromising Islam itself, so that it becomes something other than Islam. There is no way this get around this. This is why after 10 years of rigorous campaigning, complaining, protesting,
reaching out, and overextending ourselves, we have not been able to satisfy all of the four-hundred plus, non-Muslim Americans that we are as American as apple pie.

The reality is that as long as you are a Muslim, regardless
whether you practice Islam diligently or not, and despite spending millions of
dollars in outreach and public relations, there will be some people who will
not like us, will not feel comfortable living near us, and will not understand us
as Muslims, or believe as we believe. “Yet no faith will the greater
part of mankind have, however ardently thou dost desire it. “ 12:103.

There are some who do not want to understand Muslims, or Islam,
and I’m okay with that. There are even some who understand Islam very well, but
choose not to like it, nor want it for themselves, or maybe even hate it, and I’m
okay with that too, and let us not forget, that there are some whom Allah has sealed
their heart, and their hearing, put a covering upon their eyes, and they will
never believe; “Allah;
has sealed their hearts and their hearing, and over their eyes is a veil; and
awesome suffering awaits them.” We as Muslim Americans need to understand
these things, because it is the truth, and we are living in ominous times. This
is not the time to dolly up Islam with costumes, and make-up, so it looks
better, and feels more modern. . Time is
too precious to spend too much time, money, and worry trying to change things
which our Lord has already decreed. Outreach for da’wah and understanding is an
acceptable act in Islam, as well as efforts to mitigate the harm and potential
harm that may befall innocent Muslims, or non-Muslim Americans, because of
bigotry or ignorance. It still remains that the only legitimate, identity that
all Muslim Americans can share, is Muslim; Plain and simple.

If you want to be an American, fine; most of us are American.
If you want to be a Republican, Democrat, or Independent, then fine. If you
want to be a basketball player, civil engineer, university professor, or bee
keeper, that’s all well and good in sha Allah as long as we keep within the boundaries
of what is permissible according to our faith. However, when we bring Islam into
any of our endeavors, then we have to adhere to a higher identity standard; we
then have to bring the tenants of the religion, and our scripture into the
picture. Allah has to come first. If a
Muslim Physician excels in his profession, al-humdu lillah, it shows that he’s
a good doctor, not necessarily that he is a good Muslim. If a Muslim
businessman is convicted of fraud, that not a defeat for Islam; it’s a personal
shortcoming and it shows the true picture that some Muslims adhere to our moral
teachings more than others. We can’t
point to a successful Muslim liquor store owner who makes millions selling
alcohol, drug paraphernalia, blunts and pornography as an example of a
successful Muslim American, or an example of the success of Islam in America. This
life short, and soon enough, every sane,
adult human being who has ever walked, , crawled, ran, stumbled, or been wheel chaired
or carried on the face of this earth, will have the opportunity to make their
case, or have it made for them, before Allah the Merciful and Magnificent.

In the final analysis, we as Muslim Americans do not have the
right to determine for ourselves, or for anyone else, a Muslim identity. Such
has already been defined by the One Who created us. We do have the opportunity in a free society
to be the best Muslims we can be, and to set an example of devotion to our
Lord, faith in action, brotherhood, co-operation across racial, ethnic , and
socio-economic lines, s well as many other virtues that exemplify the moral
high ground of Islam. Our God given Islamic identity cannot be replaced by a
better one; and it dictates that those Muslims who are diligent and firm in
their faith and practice will be rewarded, and that those who are less than
that, can be forgiven. It also determines according to the Quran and Prophetic
tradition (sunna), that those who disbelieve that they are slaves of the
Almighty God, Allah, that He is the King, and Sovereign, and that they are not subject
His whim, will answer to His justice on an appointed day. If such are punished,
or if they are pardoned, I’m okay with that. (Except if I was the one being punished,
and may Allah save us all from His punishment).

It was said in the words of our beloved Prophet Jesus the
son of Mary; “If you punish them, then, surely they are your servants; and if
you forgive them, then verily Thou art Forgiving and Merciful.” Muslim Americans
should not go around pointing fingers and trying to define who is saved and who
is not. However, we should never forget the
identity that was given to us by our Lord when He made us Muslims. That’s all
the identity we need.

Imam Luqman Ahmad

Executive Director, Masjid Ibrahim Islamic Center, Sacramento
California

CAIR’s ‘Sharing Ramadan’ Campaign: Well intended? Maybe. Bad Idea? Definately!

Imam Abu Laith Luqman Ahmad — Sat, 16 Jul 2011 13:13:06 +0000

The national campaign suggested by the Council on American Islamic Relations [CAIR] to “Share Ramadan”, although perhaps well intended, is ill-conceived, misleading, and quite frankly, borders upon sacrilege. The concern of some American Muslims about the increase in anti-Muslim and anti-Islamic sentiment in America is, understandable. Albeit overblown and hyperbolic, nevertheless, it is a legitimate concern. However, sharing Ramadan, inviting people to fast for a day, sprucing up our behavior for the benefit of the media, or thinking that a non-Muslim will somehow vicariously experience what a believing Muslim feels when he or she breaks their fast, will do little to stem the rising tide of islamophobia or change public opinion about Islam and Muslims except to demonstrate the degree of ostentation (riyaa) which we are willing to embark upon to get someone to like us. It gives the impression that we are a disingenuous and desperate people. Such actions breed more contempt and suspicion than sympathy, or a warm and fuzzy feeling towards Muslims.

Ever since 9/11, American Muslims have been on the defensive, and more often than not, we are over-defensive. Many times, acting at the behest of American Muslim political and advocacy organizations, we will leave no stone unturned in prostituting various foundational aspects of our faith in order to influence public opinion. True Islam belongs to Allah; we don’t need to defend it, we only need to practice it. Not surprisingly, ten years of spin doctoring Islam, have netted very little tangible results. To this day, we’re till complaining how much they don’t like us.

Consider that acting under the unhealthy influence of islamic political organizations, American Muslims have already changed, (may Allah help us) for the benefit of public consumption, the meaning of Islam from submission to peace, we’ve established the despicable precedent that Friday prayer (Salaatul Jum’ah) does not have to be performed for Allah only but can be done on a state capitol lawn in order to make a political statement, and we’ve asserted that it really makes no difference whether you are Muslim, Christian or Jewish, it’s really just one religion. Now, as we approach the holiest month of the year, our ambitiously bodacious political Islamic leaders at CAIR, are asking us to share one of the most personal acts of devotion; the observance of the month of Ramadan, with our non-Muslim neighbors and associates!

The ‘Sharing Ramadan’ campaign inaugurated by CAIR suggests that we do group spectacle and mockery of our own faith during the holiest month of the year, and that we invite partners with whom we will share our devotion to Allah, and then, as suggested in CAIR’s ‘Sharing Ramadan’ resource guide, film it all, and send it to CAIR.

Increasing righteous acts during Ramadan is a Sunna of our Prophet (SAWS). Make your non-Muslim friends, neighbors or family member a plate of food if you want, or spend some of the money you save during the month in charity.

However, your fast, your iftaar, your worship, and your devotional observance of the month of Ramadan, is between you and Allah. It’s not for sale, it’s not for public relations and it’s not to impress and it’s not for show. We cannot share or magically transfer our experience of fasting Ramadan because each persons fast, is known only to Allah, Judged only by Him, and accepted or rejected, by Allah be He Exalted and Glorified. Your fast is not yours to share. If you share it, you have associated partners with Allah.

Fasting, iftaar, taraaweeh, qiyaami lail, are all for Allah only, and He imparts, the blessings, the joy, the spiritual bliss and the reward of Ramadan, to whomever He pleases and in whatever measure He wants.. When we invite guests to the Masjid to ‘share’ Ramadan, we should realize that they cannot share in the blessing or reward since in order to be rewarded for fasting the month of Ramadan, you must first be a Muslim, after that, you must observe the fat, and it’s applicle rules and conditions according to the Quran and sunna.

CAIR suggests that a person can fast without belief, and break the fast without fasting, and that we should thank them for it. [Please do not forget to send “thank you” notes to the religious, political and civic leaders who attended the iftaar;][1]

Ramadan is a pillar of faith, and should in not be prostituted as part of a public relations campaign initiated by a national political Islamic organization, to alter perceived public opinion about Islam. If we allow that, then we are corrupting the very foundations of what we believe sacred, which is the unique oneness and devotional exclusivity of, and to the Almighty God, Allah (tawheed and ikhlaas). Without tawheed and ikhlaas, the essence of righteous and devotional acts of worship is rotted and devoid of any spiritual value.

Observance of the month of Ramadan is considered ritual worship (ibaadah) according to sacred law. The unanimous opinion of Islamic legal orthodoxy, is that ritual worship and devotion (including observance of Ramadan) is invalidated by partnering [shirk]; It may still look good on the outside. However, on the Day of Reckoning, when it counts, it will be worth nothing.

The slogan of CAIR’s campaign; “sharing Ramadan” suggests a compromise in devotional exclusivity (ikhlaas) to Allah, and it goes downhill from there. Although that may not be the intention behind the campaign, the slogan ‘sharing Ramadan’ is a misnomer to say the least and only adds to the confusion that a non-muslim may already have about Islam. Sharing food or sharing a meal is considered one of the noblest acts of faith, and something that every Muslim should do when he or she is able. However, feeding food is best when done for the sake of Allah, and not for the purpose of the cameras, public relations, or Muslim image making;

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُورًا 76:9

“[Saying, in their hearts,] “We feed you for the sake of God alone: we desire no recompense from you, nor thanks:”

Taking iftaar is a devotional act that is part of the observance of Ramadan; you can’t share that with anyone. Iftaar to a Muslim is a very special moment that is part of the observance of Ramadan. Iftaar, to a non-Muslim, it’s just a meal just like any other meal. The only way for a person to experience Ramadan, is to first, believe in the Lord who commanded it, and second, observe the month according to the rules and ordinances of the Quran and prophetic tradition (Sunna). It is the divine right of God that worship should be done exclusively for him and him only.

فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا 18:110

Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner. 18:110

Fasting is a special type of worship and devotion to Allah. Even though every act of worship is done for devotion to Allah, and for the benefit of one’s soul, fasting is particularly for Allah in ways that are beyond our comprehension. Allah has said, “All of the actions of mankind are done for his own sake except for fasting; it is done exclusively for me, and I reward it accordingly” [2]

Although it frequently resorts to hyperbole and fear tactics to elicit support, CAIR is arguably a necessary organization and occasionally does good work on behalf of people who need support. The local people whom I know at CAIR are passionate, hard working people who I admire and respect, but like us all, they make mistakes, and the ‘Share Ramadan campaign is one of them.

Islamic Political organizations should not be in the habit of setting agendas for what are supposed to be religious based initiatives. It is for this reason, many Americans regard Islam as a political ideology bent on takeover instead of a god centered religion that leads to salvation for the human soul. Public relations are important, and have a place in Islam. However, islamic public relations is accomplished by going out amongst the people who live amongst you, and serving them, feeding our poor, helping the elderly shut in, who lives down the block, protecting our children from drugs, gangs, keeping an eye out for criminals, predators and violence in the neighborhood. That’s how you are neighborly in Islam, and that’s how people understand neighborliness in America.

You don’t reach out to your neighbors by sending formal invitations to politicians and religious leaders, to a controlled, choreographed, dry scripted event at the place where you worship, in an environment that is totally foreign to them. There is no spontaneity in that, no sincerity, and no personal interaction with everyday people. As far as most Americans are concerned, such events are fake, and disingenuous. Our mothers and grandmothers who weren’t Muslim, taught us better than that. I grew up on America as a Muslim, and lived next door to folks for years and we interacted with our neighbors all the time, as Muslims. We played football in the street, shared food, utensils, shoveled each other’s snow off the sidewalk, picked up each other’s mail when we went on vacations, and watched over each other’s houses. If you look out for your neighbors, they will look out for you. That’s the way things are done in America, and for Muslims who are tired of people looking at you like you don’t belong here, it’s important that you understand that.

Being a good neighbor is part of the Islamic way and it is part of the American way. Every Muslim family in America has the opportunity on a daily basis to get to know their neighbors. You don’t need a national political Islamic organization, to puppeteer you through it, step by step like you are a robot. Americans can see right through that.

Being a good neighbor is not something that you do once a year, at a staged event, with the cameras rolling and with flash cards, talking points and press kits. You can be a good neighbor and reach out to them simply by walking a few feet to the next door on either side of you with a bag of groceries, or by shoveling the freshly fallen snow off your neighbors pavement as you shovel your own, or offering to feed their dog while they are on vacation. Being a good Muslim is to worship Him alone in the proper manner, without associating partners with Him. Trying to please politicians will not bring us closer to Allah, and it is not the basis for success in this life or the hereafter. American Muslims need to rediscover tawheed and ikhlaas, and not let our worship and duty to our Lord be compromised by partnering our worship with political objectives a public relations imagery whether it is orchestrated by CAIR or anyone else.

Restricting CAIR’s unhealthy and destructive influence in our nation’s masaajid (mosques) and Islamic centers will do more to change public opinion about Islam, than a thousand camera ready iftaars and open houses. It will also open the door for American Muslims to practice Islam and interact with our neighbors in faith, sincerity, and without political or public relations consideration, all of which are detrimental to our disposition of our souls when we stand before Allah subhaanahu wa ta’ala. Islam is a religious journey, not a political campaign. If we concentrate on practicing our faith, instead of trying to control the image of it in the public eye, people might start to believe that Islam is indeed a religion based upon truth and godliness, and not subterfuge and deception. Ramadan only comes around once a year and we are not promised to see the next one.

The sad part about this is that CAIR actually does good work on behalf of Muslims in certain areas of advocacy, and since they recruit their volunteers from within the nation’s Muslim congregations, the people who work with CAIR are usually hard working, god fearing conscientious. I love our local CAIR Director here in the city that I live, and I support him in the good work he does for our community, and he does a lot. May Allah reward him and strengthen him.

This is the United States of America and people are free to do as they want. We all have to answer to Allah for our actions when we meet Him. For that reason, we should not allow our mosques, Islamic centers and congregations to be manipulated and our great to be politicized by a few people to serve their organizational self-interests. All criticism of Islam and Muslims cannot be summed up as a case of islamophobia; there are elements that come into our masaajid and politicize and take advantage of ordinary, unsuspecting Muslim Americans, using fear tactics, hyperbole, and spiritual blackmail, and we need to put an end to it so we can go about or lives, being productive while practicing Islam as a religion and not as a political ideology Let’s keep politics, public relations, and pandering to media and public opinion out of this Ramadan, and the Ramadans to come. May Allah accept our observance of the month, forgive us for our sins, and purify our intentions. Wa Allahu al-Musta’aan wa bi hi tawfiq.

Imam Luqman Ahmad

[1] CAIR brochure ‘Sharing Ramadan Resource Guide’

[2] Collected by Bukhaari

The Virtues of the Islamic Month of Rajab: Fadaa’il Rajab

Imam Abu Laith Luqman Ahmad — Thu, 02 Jun 2011 21:43:06 +0000

The Virtues of Rajab: Fadaa’il Rajab by Imam Abu Laith Luqman Ahmad

“BEHOLD, the number of months, in the sight of Allah, is twelve months, [laid down] in Allah’s decree on the day when He created the heavens and the earth; [and] out of these, four are sacred: this is the ever-true law [of Allah]. Do not, then, sin against yourselves with regard to these [months].”[1] According to the shariah[2] of Islam, years are properly reckoned by the cycles of the moon and not the sun; “They ask you concerning the crescent moons; say: they are time determinants for people and for the Hajj.[3]”

The names of the Muslim lunar months:


1.	Muharram	7.	Rajab
2.	Safar	8.	Sha’ban
3.	Rabi’ al-awwal (Rabi’ I)	9.	Ramadan
4.	Rabi’ al-thani (Rabi’ II)	10.	Shawwal
5.	Jumada al-awwal (Jumada I)	11.	Dhu al-Qi’dah
6.	Jumada al-thani (Jumada II)	12.	Dhu al-Hijjah

The Muslim Hijri was first introduced by the Caliph and companion of the Prophet (SAWS) Umar ibn al-Khattaab in the year 628 C.E[4]. It consists of 12 lunar months. The beginning of each month is determined by the sighting of the crescent moon. Each lunar month lasts approximately 29 or 30 days. The month of Rajab is one of the sacred months of the Islamic calendar. The other three sacred months are the consecutive months of Dhul Qi`da, Dhul Hijja, and Muharram. Thus we have just entered into the sacred month of Rajab, the seventh month of the Hijri calendar as of June 3rd 2011. It is a good idea to keep track of the Islamic months because during each month, there are recommended and sometimes compulsory actions which are recorded in the Sunna of the Prophet (SAWS).

There are many areas of ah’kaam (jurisprudence) related to the month of Rajab. Some of the reported traditions of Rajab trace back to the days of jaahiliyyah[5] (pre-Islamic period) and continued after the dawn of Islam. Others were prohibited by the Prophet (SAWS). Scholars differ as to which of these traditions continued after Islam. So in response to a question by one of the sisters about the month of Rajab and what are the recommended actions of the month, I have prepared the following.

Animal Sacrifices: During the days of jaahiliyyah, people used to make animal sacrifices of sheep and called it al-ateerah[6]; scholars differ whether the practice is still permissible. It was reported the hadith of Abu Hurraira that the Prophet (SAWS) said: “There is no far’a[7] and no ateerah”[8]. Other scholars say that the practice of ateerah is permissible, among them is ibn Seereen and it was related about Imam Ahmad that the people of Basra used to do it. It was related that the Prophet (SAWS) said while standing of the mountain of Arafat: “each year, every household should slaughter a sacrifice and that is what they call al-ateerah”[9]. In another tradition it was reported about Abu Razeen[10]; he said: “I said: O Messenger of Allah, we used to perform animal sacrifices during the days of jaahiliyyah (during Rajab), we would eat it and feed whoever came to us” the Prophet (SAWS) replied: “there is nothing wrong with that.”[11] In another tradition reported by ibn Abbaas, he said: “The Quraish sought permission from the Prophet (SAWS) continue the ateerah and he said: “You may do the sheep slaughter of jaahiliyyah; however, if you sacrifice for the sake of Allah and want to eat it and give some away as charity then you may do so.[12]” scholars of Islam reconcile the prohibition in the hadith of Abu Hurraira and the permissibility of the practice reported in the other hadith by saying that the prohibition relates to the pre-Islamic practice of offering sacrifices to gods other than Allah. Sufyaan ibn Uyyaina says that what’s meant by the prohibition here is the removal of wujoob (obligation). Other scholars say that the hadith of Abu Hurraira is the most authentic narration available on the topic and should provide the standard on how the action is mitigated[13]. It was related about Hasan al-Basri that he said: “There is no ateerah in Islam. Ateerah is something that existed in jaahiliyyah. Some of them used to fast the whole month of Rajab and perform an ateerah during it and the sacrifice would resemble a religious rite or holiday.[14]” it was related about ibn Abbaas that he used to dislike that people take Rajab for a holiday. [15]The conclusion is that if a person wants to slaughter a sheep during the month of Rajab for the sake of Allah and eat some and distribute or feed some to others; that is permissible. However, they shouldn’t take a specific day or make into a holiday occasion for that would not be consistent with the Sunna. And Allah knows best.
Prayer on particular days of Rajab: There are no authentic narrations about the Prophet (SAWS) regarding a specific prayer designated for the month of Rajab. There are several narrations regarding ‘salaatul raghaa’ib’ during the first Jum’ah night of Rajab but they are weak narrations with no validity. Such a prayer is considered an innovation by the majority of scholars but not all of them. Ibn Jawzee[16]and Abu Bakr as-Sam’aani are amongst the latter-day scholars who mention this. The rulings on salaatul raghaa’ib were not mentioned by earlier scholars because the practice did not appear until about the fifth century of the Hijra.
Fasting during Rajab: There is nothing authentic reported directly from or about the Prophet (SAWS) or any of the companions regarding fasting during specific days of the month of Rajab. However, there is a report about Abu Qalaaba that he said: “There is a castle in paradise for those who fast during the month of Rajab.” According to al-Baihaqi, Abu Qalaaba being one of the luminaries of the taabi’een would not have said such a thing unless he received it from one of the companions.[17] It was reported in a narration Mujeeba al-Baahiliyyah about her father that the Prophet (SAWS) said: “fast some days of the sacred months and leave some days.[18]” Some of the Salaf[19] used to fast the entirety of the sacred months; among them Abdullah ibn Umar, and al-Hasan al-Basri, and Abu Is’haaq as-Sabee’i. Ibn Abbaas and Anas ibn Malik used to dislike that people fast the entire month of Rajab and in another narration about ibn Umar and ibn Abbaas; they used to prefer that if people fasted Rajab, they break their fast at least some of the days. It was also reported about imam Ahmad, Sa’eed ibn Jubair and Imam Shaafi’ee that they used to dislike that people would fast the entire month of Rajab. Imam Shaafi’ee was reported to have said in a former opinion; “I dislike that people complete the fast of Rajab like they would the fast of Ramadan.” His argument for this was the hadith of Aisha; “I never saw the Prophet (SAWS) complete a month (of fasting) ever, except for Ramadan.[20]” Some of the Hanbali scholars view that fasting the complete month of Rajab is not disliked if they also fast another month before or after it in its entirety as well. I already mentioned that Ibn Umar and others used to fast the entirety of all the sacred months. There is no harm for a person to fast the entirety of the month of Rajab if it is incorporated as part of a perpetual fast (siyaamul dahr[21]) Some fasts are customary in the sunna of the Prophet (SAWS) and can and should be incorporated into Rajab: Such as fasting three consecutive days of the month, as reported in the hadith of Aisha, she reported: “the Prophet (SAWS) used to fast three consecutive days out of each month.” Or fasting Mondays and Thursdays as recorded in the Sunna. According to Imam Nawawi; “Neither prohibition nor praiseworthiness has been established for the month of Rajab in itself, however, the principle concerning fasting is that it is praiseworthy in itself, and in the Sunan of Abu Dawudthe Prophet has made the fasting of the sacred months praiseworthy, and Rajab is one of them. And Allah knows best”.[22]I also like the statement of my late Sheikh, Sayyid Saabiq; “Fasting during Rajab contains no more virtue than during any other month. There is no sound report from the Sunna that states that it has a special reward. All that has been related concerning it is not strong enough to be used as a proof. Ibn Hajar says: “There is no authentic hadith related to its virtues, nor fasting during it or on certain days of it, nor concerning exclusively making night prayers during that month.” Thus fasting during Rajab particularly has no special bearing in Islam but fasting during the sacred months is acceptable and was practiced by some of the companions. Fasting three days of the month and on Mondays and Thursdays is a Sunna of the Prophet (SAWS) and a praiseworthy act.
Zakaat during the Month of Rajab: Some Muslim countries and communities have become accustomed to collecting and paying zakaat during the month of Rajab. Such a practice is permissible as the zakaat is due annually and needs to be paid. However, here is no basis for singling out Rajab for zakaat in the Sunna of the Prophet (SAWS). This alone does not make it prohibited to do so because zakaat is due annually and its payment is based upon reaching the nisaab of a year and not a particular date. However it was reported about Uthmaan ibn Afaan that during his term as Caliph that he ascended the pulpit and said: “Oh people, this is the month of your zakaat, so whoever amongst you has a debt, then he should pay his debt.[23]” Other scholars say that zakaat should be paid in the month of Muharram because it marks the beginning of the year and some of the jurists say the Muharram is the time when the imam should dispatch the people to collect the zakaat. Others say that zakaat should be paid during the month of Ramadan because of the sheer virtue of Ramadan and the virtue of charity during the month of Ramadan. The fact of the matter is that zakaat is due after the nisaab has reached a year. According to Abu Saud, the basic definition of nisaab is that amount which is sufficient to sustain the minimum average family for one year. In some modern Muslim countries, nisaab is often interpreted to equate a governmentally determined poverty threshold. Once a person’s holdings have reached the level of nisaab, the zakaat is due on that wealth, regardless of the month. The issue of zakaat is a lengthy subject and not the central topic of our discussion. Please refer to the books of fiqh for more detail.
Umrah[24] during Rajab: Once ibn Umar narrated that the Prophet (SAWS) performed umrah during Rajab, Aisha was present and repudiated what Ibn Umar said, he heard her repudiate it and didn’t object[25]. Umar ibn al-Khattaab and other companions used to like to perform umrah during Rajab. Aisha used to do it as well as Abdullah ibn Umar. Ibn Seereen reports that the Salaf used to do it. Thus there is no harm performing Umrah during the month of Rajab or any other month.

Conclusion: Rajab is indeed a sacred month and on should increase acts of goodness during the sacred months as in other months. It was reported in the hadith of Anas that the Prophet (SAWS) said: “Oh Allah, bless us in our Rajab and Sha’baan for they deliver us into Ramadan.” The hadith although it has weakness in its chain, shows that it is permissible to ask Allah to prolong your life to a more blessed time so that you can perform good deeds during that time. It’s like saying; oh Allah keep me going until Ramadan. The Salaf used to like that when they died, it would happen at the end of a good deed; right after Ramadan, or on the way back from hajj and they used to think that if someone died in that manner their sins would be forgiven. It was also reported that the Prophet (SAWS) said: “verily deeds are reckoned according to one’s final acts”. And Allah knows best.

Imam Abu Laith Luqman Ahmad

[1]Quran, 9:36

[2] Sacred law.

[3] Quran, 2:189

[4] Christian era.

[5] Jaahiliyyah refers to the period that existed before Islam. It also refers to practices which contradict Islam and the principles of Islam.

[6] Ateerah: a sheep sacrifice.

[7] Far’a: the first born of a she camel which during the days of jaahiliyyah they used to slaughter n the name of the pagan gods.

[8] A sound hadith (sahih) collected by Bukhaari and Muslim.

[9] A good hadith, collected by Abu Dawud

[10] His name was Laqeet ibn Sabira, a well known companion of the Prophet (SAWS)

[11] A sound hadith collected by Al-Nissa’i

[12] Collected by Tabaraani with his own chain except that the chain of this particular hadith contains Ibrahim ibn Ismaa’eel ibn Abi Habeeba, who was considered trustworthy by Ibn Ma’een but a weak transmitter by most others.

[13] Lataa’if al-Ma’aarif by Ibn Rajab al-Hanbali, page 207

[14] Lataa’if al-Ma’aarif, page 206

[15] Collected by Abdul-Razaaq with a broken chain

[16] Abu Faraj Ibn Jawzi; his name was Abdul-Rahmaan ibn Ali Ibn Muhammad, one of the great Hanbali scholars of Baghdad; he died in the Hijri year of 597.

[17] This alone does not validate the hadith as authentic, but it does according to some scholars lend marginal credence to the narration.

[18] A weak hadith collected by Abu Dawud and others.

[19] Righteous people and scholars of the frst three generations of Islam.

[20] Collected by Bukhaari and Muslim.

[21] Perpetual fast; this is when you fast every single day perpetually.

[22] Imam Nawawi, Explanation of Sahih Muslim, Kitab 13 Bab 34

[23] Collected by Imam Malik in the Muwatta.

[24] The lessor Hajj.

[25] This story is related in sahih al-Bukhaari.

Leaderless in Muslim America

Imam Abu Laith Luqman Ahmad — Thu, 13 Jan 2011 11:50:05 +0000

Shaykh ul Islam Ibn Taymiyyah once said: it’s is better for people to endure under a tyrant for 100 years than it is for them to go one night without a leader. The general rule regarding leadership is that without it, one can only expect chaos and disharmony.
Religious leadership in Islam is a necessity mandated by divine law; (daroorah shar’iyyah) and something that Muslim people, wherever they may reside, should never be without.
There is no such thing as a perfect leader; some are better than others. Leaders and followers both learn through the experience if they are fortunate.
Leaders are people and as per their nature, people change from state to state. Ignorant leaders can learn or receive advice, weak leaders can find strength, arrogant leaders can learn humility, unjust leaders can become just, and inexperienced leaders can become wise with time. Of course the opposite can be true with respect to all of the above. The truth is, no one really knows in advance just how well a leader will perform in discharging his duties. Leaders die, and are succeeded by another and in some cases, leaders are voted in and out of office. Some leaders are removed for various reasons and replaced by someone else who may be better or worse then the previous one, and there are leaders, that have been forcibly deposed, overthrown, or assassinated.
A leader can inspire you as well as cause you to loose heart. Oftentimes there are layers of leadership so if there is a void, someone can step up from behind and serve in his stead.
Throughout Muslim history, there have been numerous types of leaders at different times, for different Muslim peoples, and each had their own set of responsibilities, sphere of authority, function and challenges. There are leaders who guide people to the truth and there are those who lead us astray. There are great leaders and there are dismal ones. The underlying premise behind leadership in Islam is that someone has taken responsibility for the affairs (umoor) of the believers.
The highest form of leadership in Islam after prophethood itself, is the Khalifa , and the most basic form of religious leadership is the Imam of the home, and congregational prayer.
Much can be said about leaders and what is ideal and desirable with respect to them, and the Quran, the sunna, as well as the books of fiqh and usool are replete with information and guidelines on the topic.
However, to be leaderless in Islam is simply unthinkable. The fact that it is a condition to which many of us have become accustomed, does not mitigate its negative consequences. May Allah guide. …

Imam Abu Laith Luqman Ahmad

American Muslims in 2011: The Year We Start Looking in the Mirror

Imam Abu Laith Luqman Ahmad — Thu, 06 Jan 2011 13:35:17 +0000

The overwhelming majority of Muslim Americans are hard working, law abiding, and peaceful. human beings. I think that most Americans are aware of this despite the efforts of those who are convinced of the opposite and are hell bent upon demonizing our faith and playing upon the fears and misunderstandings many Americans have about Islam and Muslims.
It’s quite natural for adherents of any faith to wish that they are viewed favorably by others. After all, who wants to be vilified and looked upon with suspicion, even if it’s only by a few? Perhaps once we understand that the opposition that one encounters to ones faith is one of the tests if faith, we’ll not put so much stock in people’s perceptions.
I’m of the opinion that no matter how much we engage in interfaith dialogue, high profile public relations campaigns or civil umbrage, we will not be able to convince everyone to look upon Islam and Muslims favorably. I’m not saying that there’s no value in any of these activities, what I am saying is that we should aspire to much more than merely gaining public favor. This is not an electoral campaign, this is our salvation that’s at stake.
So in the interest of what’s beneficial for us as Muslims in the long run, I am suggesting that we re-examine our motives in seeking to gain favorable sentiments of Muslims and Islam. We should make sure that we apply godly purpose to our actions, and that our deeds are in agreement with our sacred Scriptures . By doing so, we ensure that whatever ranking we find ourselves and our faith in public opinion polls, we are in good standing with the Almighty Lord that we prostrate our heads to.
According to prophetic tradition, deeds are reckoned by the intention. For the Muslim, in order for a deed to have spiritual reward (thawaab), it must have amongst other things, godly purpose.
If we want to convince the world that Muslims are a peaceful people, then we should commit ourselves to peace and become peacemakers. Not for the sake of public opinion, but for the sake of our own souls and doing what is right. If we want to convince others that we are tolerant, then we should demonstrate tolerance to each other as well as to those who wrong us. Not for the sake of our own ego and popularity, but for sake of Allah be He Exalted and Glorified.
We should begin with ourselves and within our own faith. There is more than enough Muslim on Muslim fighting, killing, intolerance, and hostility going on to keep us busy for a long time to come. Let this year be the year we start worrying about our own souls first. Myself included. May Allah guide us and show mercy. Wal Allahu Al-Musta’aan
Imam Luqman Ahmad

The Islamophobia Charade ; American Muslim Leaders Just Don’t Get It

Imam Abu Laith Luqman Ahmad — Tue, 04 Jan 2011 08:09:34 +0000

One of the most perplexing dilemmas faced by Muslim Americans is what is seen as the rising tide of anti-islamic sentiment. It tops the agenda of virtually every mosque, Islamic center, and Muslim political or religious organization in the country.
Whether or not the negative views of Islam and Muslims held by some Americans amounts to a civil rights crisis of the magnitude that some American Muslim leaders claim, is doubtful. When Americans think about civil rights, we summon the images of blatant discrimination, such as, denial of housing, employment, and education. We don’t usually think of name calling and negative sentiment as a civil rights issue.
Nevertheless, many Muslim American leaders and organizations have declared fighting islamophobia as the number one priority for Muslim Americans, and to make matters worse ; they are trying to sell it to the rest of us. Quite frankly, I’m just not buying it.
Even if, for the sake of argument, how others view me as a Muslim, and their view of my religion really made a difference in whether or not I can practice my Islam, using Islamophobia as a one size fits all categorization for every anti -Muslim sentiment or perception, is not an intelligent and practical way to address the issue.
Although some of the hysteria and fear baiting rhetoric articulated by critics of Islam or Muslims goes a little overboard, the general concerns about the unyielding and uncompromising dogma of modern political Islam, the threat of islamic extremism, and it’s potential to germinate within the ranks of American Muslim youth, are not totally unfounded, nor are they purely irrational.
The potential for extremism and fanaticism exists within in every religion group, Islam is no exception. The numerous injunctions found in Shariah law against religious extremism and fanaticism confirm conclusively, the potential for it. Because of that, and because this is a free country where people can think what they want, it should come as no surprise for American Muslims, that there is concern about Islamic extremism and the radicalization of Muslim Americans.
What I find hardest to understand is the approach that we as Muslim Americans are taking in addressing this issue. If we want to insist upon making islamophobia our number one obsession, then the least we can do is come up with an approach that makes sense.
The clinical definition of a phobia is the morbid and irrational fear of something. Thus, given the numerous examples of suicide bombings, Muslim on Muslim killings, denial of rights, sectarian warfare and hoswtility, and the senseless butchering perpetrated around the globe in the name of Islam, notwithstanding the events of 9/11, and the failed terrorism plots on U.S. soil since then, for anyone to say that concern for the potential of Islamic extremism to occur in the united states is irrational, is itself irrational, especially since there are over 2 million Muslims in the united states, many of them coming from the same parts of the world where religious extremism is common.
So it is a mistake in my view for American Muslims to categorize every and all suspicion or criticism of Islam and Muslims as simply the result of islamophobia. To do so, only serves to perpetuate the view that many Americans have of Muslims as irrational people, who cannot be trusted . This makes our fight against islamophobia using our current tactics, a winless and counterproductive campaign. Secondly, there is not a single issue upon which all Americans have the same exact view or opinion. This is a democratic republic; we do not think nor do we behave as a tribe. So for Muslims to assume that somehow we will convince every American leader, politician, academic, group or lay person to not have a criticism, hatred, suspicion or concern about Muslims in America is not only absolutely implausible, it is borderline insanity.
The obsessive American Muslim campaign against islamophobia and the questionable tactics we are employing to that end, says a lot about who we are as a people of faith. It implies that we reject our own religious axioms of being able to withstand criticism, hatred, and accepting that not everyone will share our point of view. It also says that we have very little spiritual fortitude.
The Prophet Muhammad (may peace be upon Him ) and the earlier followers of Islam were relentlessly persecuted, tortured, hunted down and killed, and even totally boycotted by the Meccans because of their religion and their beliefs. Yet the Prophet (may peace be upon Him ) never referred to opposition to Islam as islamophobia or complained about being unpopulur, nor did he seek public approval for his Islam. He accepted the opposition that one encounters to their faith as one of the tests of faith.
By all accounts, Muslims who have emigrated to the United States seem to have done pretty well for themselves. American Muslim immigrants are amongst the best educated, highest earning, and most upwardly mobile demographic groups in the U.S. Thus, I cannot help but to ask the question ; just what is it that makes fighting islamophobia such a high priority for Muslims living in America?
It’s not like we’re saying ; stop killing us, stop denying us jobs and housing, stop denying us education and health care, and stop torturing us just because we are Muslim. What we seem to be saying is; we’re doing okay in our pursuit of the American dream, we just don’t like criticism of Islam or Muslims because it bruises our ego and suggests that perhaps we need to take a hard look at ourselves. Unfortunately we as American Muslims, are not quite ready to do that. The Quran states ; “God will not change the condition of a people until they change what is in themselves.” Perhaps it is time for Muslims living in America to start looking in the mirror, or better yet ; spend more time and effort in practicing Islam than defending Islam. If we do that, we may start finding real answers to the questions surrounding islamophobia, and might even learn something about ourselves. Imam Luqman Ahmad

Imam Luqman Ahmad has been the Imam of a northern California Mosque for the last 15 years, he is also an executive committee member of the North American Imam’s Federation. He can be reached at : imamluqmanahmad@yahoo.com

The Decline of Indigenous American Muslim Communities Part 3: Undervaluing the Muslim Woman

Imam Abu Laith Luqman Ahmad — Sat, 25 Dec 2010 18:28:06 +0000

The Decline Of Indigenous American Muslim Communities, Part 3: The Women.
One must never underestimate the value of good and sincere advice (naseeha). Notwithstanding that it’s one of the essential foundations of deen; as in the hadith, “religion is advice”. The most valuable advice that I have received in my life have been from Muslim women, beginning with my mother (may Allah grant her Paradise), my sisters, especially my oldest sister, I’ve never had a better advisor than her, and of course, my wife. I cannot count the times when I wished I had listened to the advice of Umm Luqman, my beloved mother, may Allah raise her amongst the righteous. Ameen. I can’t even think about the many mistakes I’ve made by not listening to the advice of my wife! I ask Allah for guidiance.
Allah sub’haanahu wa ta’ala has decreed that I am not a woman, and perhaps I will never really be able to fully understand and appreciate the difficulties and the challenges faced by American Muslim women. May Allah have mercy upon all of them. The challenges of wearing hijaab, raising children, managing households (many without spouses), feeding their families, staying safe, holding down a job in many cases, being patient with their husbands, or patient without one, and so many other things that Muslim women endure on a daily basis, not only in the United States, but all over the globe.
Recently a Muslim sister reminded me and advised me of the remarkable strength, endurance, resilience and skill-set that American Muslim women bring to the table. Many of our women are educated, smart, professional, talented and organized. In our search for practical solutions to the problems facing indigenous American Muslim communities, we should not overlook our women.
Many traditional Muslim communities limit the participation of women in administering the affairs of the masaajid, or in having. a voice. Some of this mindset is due to concerns about free mixing of the sexes , and preventing inappropriate behavior between men and women. Perhaps another reason that we place limitations on our women is that we undervalue their true worth; both to us as helpmates, and to their ability to uplift and make meaningful contributions to our faith.
The beneficial knowledge, strengths, insight and skills granted to our sisters is part of the sustenance (rizq) that Allah has extended to them. It is a ni’mah from the Almighty Lord of the worlds be He Exalted and Glorified. Although sadly, it is one of Allah’s favors that we sometimes overlook, may Allah forgive us, and guide us.
Righteous and beneficial actions have merit and are rewarded regardless of whether it comes from a man or a woman; “And whoever performs a righteous deed whether male or female, and they are a believer, such are those that shall enter Paradise, given sustenance without measure”, 40:40
The role of Muslim women in helping us to repair, strengthen, and build our communities is not only key to our survival, it is both a matter of law (fiqh), as well as a matter of Creed (aqeeda). With respect to fiqh, there are certain limitations in what a woman is allowed to do under normal circumstances; for example, a woman cannot be the Imam of a community, or Masjid and lead the men in prayer, or deliver the khutba to them on Friday. Likewise, it is not permissible for a woman to be alone and secluded with a man who is not her mahrim . Additionally, behavior between men and women that leads to haraam acts , is itself haraam by agreement of the scholars of Islam. These types of considerations; attention to the rules of proper adab between the sexes according to the Quran and the sunna, can be easily implemented by intelligent, believing men and woman. It’s not however, prohibited for a Muslim woman to run an organization, give advice, teach men a skill, or deen, serve on a board or majlis shura, or be an organizer. It’s not prohibited for a Muslimah to help fix where we messed up.
It’s interesting how we trust our women to work outside the home amongst non-believing men, where they make meaningful contributions to industry, medicine, commerce, education,and society in general, while becoming almost completely manic when it comes to them working on behalf of our faith and our struggling communities. Thus we find that we deny ourselves one of our most valuable resources (our women and their skills), while granting it to others.
From the aspect of faith and creed, we have to be careful that we no not devalue the reward and acceptability of righteous acts and deeds performed by women; “And their Lord hath accepted of them and answered them: “Never will I suffer to be lost the work of any of you. Be he male or female. Ye are members, one of another”, 3:195. Thus it is not permissible for a Muslim to devalue the righteous act or deed of a Muslim woman on the basis of gender alone, after Allah has deemed it rewardable like that of men. To do so knowingly, after the proof (hujja) has been made clear, is to reject what Allah has revealed to our Prophet (SAWS).
As Muslims in the United States, we need our women, we need you sisters who are able, to help us and use the education, skills and talent that Allah has given you to assist our imams, our Amirs, our congregations and our ailing communities. Our men are dwindling in number and our sisters are many.
I believe, and only Allah knows, that one of the answers to our dilemma is in our women and what they have to offer. In the meantime brothers should do everything that is in our power to stop the abuse, mistreatment, and marginalization of our women, at all costs. We must look after our wives, daughters, sisters and mothers. Protecting them is protecting the best interests of our dunya wal aakhira. If anyone wants to know where to start, my advice is to start with ourselves and look at how we treat our women. I’d like to hear what you sisters have to say
Wa Allahu al-Musta’aan. Imam Abu Laith Luqman Ahmad

The Decline of Indigenous American Muslim Communities, by Imam Luqman Ahmad Part 2: Self Splintering

Imam Abu Laith Luqman Ahmad — Thu, 23 Dec 2010 04:29:23 +0000

This much we know; unity is good and disunity is not good. With a dozen or so, foreign spheres of religious influence circulating in the indigenous American Muslim convert community, any attempt to act collectively and independently in our own best interests is subject to direct or indirect scrutiny by a fatwa, a manifesto or an opinion of a far away Sheikh or scholar who either sanctions it, or brands the action as deviant, heretical, prohibited, or worthless .
As Muslims we should conduct our lives according to the Quran and the authentic sunna of the Prophet (SAWS), and scholars of Islam, past and present are indispensable in that they help us to understand and live our faith. However most scholars are not leaders of people, and many Islamic rulings are environmentally specific to time, place, and circumstance.
People need leaders who are alive, accessible and aware of their condition. Indigenous American Muslims are arguably the most leaderless Muslim group on the planet. Most converts to Islam are not under direct leadership of a local or even a domestic Imam. Without leaders and Imams , it is difficult for American Muslims to have domestic focus, and it becomes easy to fall prey to a self -splintering modality, such as we find ourselves in today.
There are hundreds of opinions and views, on the internet, in pamphlets, booklets, and on cds, which can be thrown up like a roadblock or detonated like an improvised explosive device and directed towards indigenous American Muslim activity with the result being either chaos, disinterest, vociferous debate , inaction, condemnation, paralysis or splintering. It is the splintering that seems to do the most damage, because it siphons off the collective resources, and undermines the principal of unity.
Many Muslims realize the dangererous and divisive nature of multiple spheres of outside Islamic influence when not channeled properly. Still these foreign spheres of religious influence, if they do not totally derail a beneficial action or prevent it, cause just enough doubt and polemical debate amongst African American Muslims for people to become either frustrated and loose heart, drift. into apathy, or become adversaries, and antagonistic to each other.
There are fatwas, contemporary religious opinions, musings and edicts, that cover the full spectrum of social, religious, and cultural intercourse to the degree that any Muslim American can be conveniently labeled astray when needed in order to derail forward motion, or prevent that person from cooperating locally with other Muslims who are in their own neighborhood!
There are fatwas which declare that every Muslim in America must migrate immediately to a Muslim country. There are fatwas that say becoming a member of a Muslim community is haram. There are fatwas that say that say that you must hate it anytime a non-Muslim is happy, There are fatwas that say that starting an organization is against the sunna. There are fatwas that say that if an American Muslim does anything thing that an American does that he or she is imitating the kuffaar (infidels ) despite that he or she is an American! There are foreign religious views which hold that thikr circles at someone’s house takes precedence over congregational prayer in the Masjid. You’ve got fatwas that tell American Muslims to wage war against their own neighbors, and fatwas that prohibit people from cooperating with another Muslim who differs with your theological axioms. There are fatwas that prohibit men and women working together, and fatwas that say that sports like football have no value and are a waste of time.
Some Muslims believe that they must wait around for the caliphate to come into being that will herald in a utopian society, others believe that you need approval from a Sheikh, ten thousand miles away before you can act upon anything, and still others believe that even to consider ones self as an American is counter to Islam.
Many indigenous American Muslims behave as if they are a colony of some foreign Islamic entity. Thus actions conducted without the approval of their particular sphere of influence or its doctrine, frequently results in creating another layer of division.
All it takes is a fatwa or an email from abroad for a project to come to a screeching halt, or for people to withdraw their support or participation. Very rarely are scholars required to be present on our shores in person where they can be questioned and have to defend their arguments, and see first hand the fitna that occurs. Have some indigenous American Muslims have given up their right to think for themselves?
Scholarship is not the culprit here; nor is it neccessarily the scholars who are at fault. Knowledge and comprension of deen through understanding our theology, sacred law (fiqh), and the proper use of rulings, is the foundation of religious practice. However, knowledge should be employed to empower people with the ability to seek the good that Allah made for them in their life and afterlife, not manipulated in a way that is burdensome and divisive.
Muslim people have the God given right to act in the best interests of their dunya wal aakhira and are obligated to seek the pleasure of Allah only . In a better world , all Muslims would act as one people, share resources and help each other based upon mutual respect and dignity. However that is not the case; African American Muslims are marginalized, regarded by many as third class Muslims and treated as such. Of the billions upon billions Of dollars invested in Islam in America, barely a trickling of that is spent on the indigenous American Muslims and the fledgling institutions that seeks to address their needs.
The answer is to cut the psychological umbilical cord because there are very little nutrients getting through, and to do for self while depending upon Allah.
We have to break free from the paralyzing choke hold of a slave mentality and realize that we are free men and women; slaves only to Allah subhaanahu wa ta’ala.
Imam Luqman Ahmad

The Decline of American Muslim Indigenous Communities

Imam Abu Laith Luqman Ahmad — Tue, 21 Dec 2010 10:48:48 +0000

Here are the facts; 80% of American Muslim converts are African American, and African Americans are dead last in virtually every socio-economic category that measures well being; unemployment, access to health care, illiteracy, education, single parent households, broken families, incarceration rates, diabetes, hypertension, home ownership, and infant mortality, and the list goes on and on.
Indigenous African Americans have been converting to Islam for decades ; however, the phenomena of massive and continious conversion amongst African Americans to Islam has not evolved generationally into indigenous Muslim families, extended families or home grown institutions that reflect our faith and it’s principles, and serve the best interests of the new Muslim .
Why is this important? Well, it matters because as each subsequent generation of practicing Muslims evolve within the family, the moral and religious values of Islam takes hold and are reinforced within the family unit and the extended family.
It’s one thing when a person is the only Muslim in their family, and becomes the odd man out at family functions, and must deal with the issues of doctrine, values, diet, and holidays while being the only believer. It’s something entirely different when a child grows up and not only are their parents muslim; but so are their grandparents, their aunts and uncles, their cousins, their siblings, and even their great-grandparents. This will not make it a perfect world or a perfect family. However, it will help ensure that the values of tawheed , proper guidiance, islamic lifestyle, good upbringing will be preserved in the family. It also lays the foundation that helps to reinstate the notion of clan and tribe into the indigenous American Muslim family dynamic.
Families, tribes and clans are the natural order upon which Allah has assembled human beings;”Oh mankind , verily We have created you from male and female, and made you into nations and tribes in order to know one another” .
A great number of indigenous american muslim converts to islam are not making it to the next generation. The religion and value system of islam is not being passed on and subsequently, new converts are having to reinvent the wheel over and over again . We will never be able to effectively address our condition unless we prioritize strengthening these two essential elements that contribute to the healthy practice and preservation of deen ; family , and community . Muslim families are important because they are the building blocks of society, and it is where the generational flow of
Islam occurs. When muslim communities fail, the family will still prevail. The muslim family is a community by itself, and nurtured a sense of belonging, and identity. For many converts to islam, there is an expectation that they will find a family, community and a sense of belonging amongst their new found co-religionists. in other words; a spiritual support system. When that doesn’t happen , their is an almost immediate disconnect and disorientation coupled with isolation . This leaves the new Muslim in a very weakened state. The weakened and isolated condition of many converts contribute to Islam not taking hold and moving on to the next generation. Thus when you enter many masaajid populated by indigenous American Muslims, it is either full of older people, or full of young converts starting from scratch.