The Philadelphia Negroe Muslim, by Imam Abu Laith Luqman Ahmad


city-hall-philadelphia-pennsylvania-usa_mainThis article is a generalization but it is not, by any stretch of the imagination, a fabrication. I happen to be from Philadelphia, and even though I have not read the entire book, “The Philadelphia Negro”, By W.E.B. Dubois, I always liked the title. So I used the title for this article although my article here has little if anything to do with the book written by W.E.B. Dubois. This article is about growing up as a Muslim in Philadelphia. One thing about growing up in Philadelphia is that you never forget where you came from. Now that may be true for many places but if you are from Philly, no matter where you move to in the country or the world, you still consider yourself from Philly and a Philly person. There is something that can be said that is the Philly vibe. Maybe it’s just me, but I don’t think so.

It is not one characteristic. It is many characteristics rolled up into one. And all those characteristics do not go for everyone. It all depends where you grew up, and how you grew up in Philadelphia; what kind of home, what kind of lifestyle, what kind of parents, what neighborhood, and one combination of home and street values where you raised upon. All that goes into who you are as a Philadelphian, and of course like I said, this is not just for Philadelphia, but I just happened to be from Philadelphia.

I grew up in a working-class, two-parent Muslim household. For the most part, we were always the only Muslims in the schools, the only Muslims on the block and for most years the only Muslims in the immediate neighborhood. Both of my parents were heavily involved in Islamic work. Our lives as I remember it, revolved around Islam. Does that mean that we were perfect Muslims, or the perfect Muslim family? No, of course not, and there’s no such thing by the way. It is just that Islam was a focal point of our lives and our identity growing up in Philly. Every city and region has it’s own personality when it comes to culture, politics, and religion. Philadelphia is no different, and when it comes to the religion of Islam in the United States, to IslamI grew up in the area of the city called Germantown. I grew up at a time where we had gangs in the neighborhood, and if you did not know anything else, you had to know how to fight, you had to know how to stand up for yourself and to stand up for your religion which was frequently under attack. Philadelphians tend to speak straight to the point, and tend to take a stand on things; for or against, with you or against you, agree with you or do not agree with you, your friend or your foe. I do not know about now, but back in the day people did not tend, at least the people that I know, to be wishy-washy.

Then there were always the con artists, and the con games, and the people who would always like to BS. I never had too much of a stomach for those types. Once you are known as a con artist and everybody tends to look at you as a con artist, and if you were a con artist you had to take your chances, if you got over, got over. If he got caught, then there were consequences and you just had to live with that. Those were the rules back then, and I do not know what the heck the rules are today. If you had a butt whuppin coming, (or worse) because of your actions, the police couldn’t save you. If you conned somebody, set someone up, or where treacherous, most likely, you had to pay the consequences for that.

I do not ever recall having to live under the guise of political correctness. I do not even think that they had the terminology back then. You would say what you meant, and you meant what you said. One of the worst things that a person could be back then was to be two-faced, to run your mouth too much about other people’s business, to be wishy-washy, or to be a coward.

Philadelphia was always a city of uppity Negroes who would dare to speak up, to keep coming back, and to not give up, and the Philadelphia Muslim Negro is an uppity Muslim who will fight off the yoke of second-class Muslim citizenry. There were times when our city was very racially polarized and we used to fight for respect. Many brothers from Philadelphia have went overseas and study Islam. There are many graduates from Islamic universities who were from Philadelphia.

The first indigenous American Muslim who memorized the Quran, Shaykh Anwar Muhaimin, is from Philadelphia. Some of the oldest indigenous American Muslim families who have four, five, and six generations in Sunni Islam are from Philadelphia. Our country was founded in Philadelphia. The Declaration of Independence was signed in Philadelphia. The underground railroad came through Philadelphia. Frederick Douglass and the abolitionist movement thrived in Philadelphia. Martin Luther King was influenced by Philadelphia during his time in Chester, Pennsylvania. Noble Drew Ali and the Moorish American Science Temple flourished in Philadelphia. The African Methodist Episcopal Church was founded by Richard Allen in Philadelphia. John Coltrane settled in Philadelphia. Will Smith is from Philadelphia, Pattie Labelle settled in Philadelphia, Grover Washington Jr. was from Philadelphia.

The religion of Islam has a very rich history in Philadelphia. We were taught from a very young age to take our Islam seriously. Although much of the history has yet to be written, Islam in America amongst indigenous American Muslim converts has a lot to do with Muslims in Philadelphia who spread out and strengthened other communities, and established communities. Philadelphia is a city of courage, and

So when I wrote the book Double Edged Slavery about the modern-day colonization of African American Muslims, you have to keep in mind that I am very much a product of Philadelphia. You may or may not understand what that means but Philly people understand what I’m saying. I was raised not to be afraid to say what I have to say. I learned this from my mother and my father, and this is what you see reflected in my writings. Much of the passion that I drew upon in writing my book, had to do with me growing up and being a son of Philadelphia, and about the willingness to call a con-game, a con-game, and that what my book is about. It’s about liberation, and removing obstacles from between you and Allah.

Imam Abu Laith Luqman Ahmad

American born Luqman Ahmad is a Sunni Muslim, the son of converts to Islam. He is a Philadelphia native, a writer, consultant, patriot, and until recently, has been the Imam of a Northern California mosque for twenty years. Currently he delivers the Friday sermon (khutba) at the Islamic Society of Folsom in Folsom California. He is a former executive committee member of the North America Imams Federation, a founding member of COSVIO, (the Council of Sacramento Valley Islamic Organizations), and the author of the new book “Double Edged Slavery“, a critical and authoritative look at the condition of African American and convert Muslims in the United States. He also authored, “The Devils Deception of the Modern day Salafiyyah Sect”, a detailed look at modern-day extremist salafiyyism, the ideology which in part formed the mindset of ISIS. He blogs at,, and can be reached at

A Short History of How Tawheed [Islamic Monotheism] Survived in America Since Slavery.

cropped-shahada-finger.jpgThis has nothing to do with being anti-immigrant. We are all brothers and sisters in Islam, and the most honored person to Allah is the one with the most taqwa. This has to do with a right of a historically oppressed and marginalized people to think and act in the best interests of their religion and of tawheed. Every people has the right and the obligation to speak the truth, seek the truth, and to realize what has been harmful for them and what has proved beneficial for them. The colonial-like existence as second-class Muslims in a country that we helped build, has not proven beneficial for us. Not by a long shot. And its time to let it go.

Many Muslims are woefully unaware of the history of African Americans and Islam in the United States. Some people might even prefer if we simply dismiss our history and not talk about it, not think about it, or even worse, let someone else tell it for us their way. However, none of these are viable options. People’s history helps shape their present and their future, by the permission of Allah and by His decree. When black slaves were brought to this country in chains. Everything was stripped from them; their possessions, their language, their culture, their family ties, their history, and their religion. Of all that was taken from them, the only thing that was not completely gutted out of them was tawheed. Tawheed remained, and still remains in many people who are not yet Muslim.

The idea that there is only One God remained intact for millions of black slaves and freedmen, just as it does to this very day. About half the people who convert to Islam already believe that there is only One God. Even when slaves were given and many times forced to convert to Christianity, they did so under threat of the whip or threat of death, but they still believed in tawheed. As African Americans started to hear of and be exposed to Islam in it’s pure state, millions upon millions of them converted to Islam; a process that continues to this very day, except that now, the original Islam is often mutated into other isms, and other people’s additions. So now, there is so much more that is added to the original Islam; the splintering ideologies, the sectarianism, the racism, the colonial mindset, the international politics, the suppression of independent thought, that it is sometimes hard to see the original Islam of the Prophet ﷺ through all of the additions.

Also, another problem today is that African Americans increasingly see their Muslim counter-parts as a subjugated people under the authority of Muslim immigrants. How much that is true is a matter of debate, but there is no mistaking the pervasive perception amongst African Americans that we as Muslims have adopted a religion that condones racism and racial subjugation of one race over the other. This problematic perception is exacerbated and turns into reality when people actually end up converting to islam and find that as blacks they are seen and treated as an inferior Muslims by many immigrant Muslims.

The attraction to Islam by millions of ex-slave generations is not a coincidence, although some would like you to think so. It is part of a greater plan to rescue our religion and to uplift and enlighten the minds of Muslims across the globe. Islam is supposed to be our greatest unifier, and it still can be.  Islam can be our greatest unifier but that will not happen until we are all on equal footing and have equal respect for each other and each other’s ideas and viewpoints.

I remember back in the day growing up as a Muslim in Philadelphia, Pennsylvania; back then our neighborhoods were divided by territory and you had gangs; Haines street, Brickyard, the Clang, Summerville, Pulaski Town, 22nd and Diamond, Norris Street, Camac and Diamond, and so on. There was nothing that united African Americans from different parts of the city – at least in Philadelphia –  more than Islam. Nothing even came close. When we started to differ over Islam; especially over imported versions of it, well, things got progressively worse. We argued over Ahmadiyyism, we argued over Shiism, and later we argued over the Fuqra Movement, the Jamaa’atul Tabligh, then salafiyyism. Now it’s different brands of Sufism, and other sub-ideologies of Islam. It’s not so much that we argue over these things; it is that each one of the ones  mentioned require that we pay homage and obedience to a foreign element and also sets limitations that no African American can rise above the master headquartered abroad either in knowledge, in thought and in the ability to lead.

For the African American ex-slave community there is nothing that binds us together more than Islam; more than race, more than nationality, more than cities of origin, more than class, tribe, clan or lingo. Islam trumps everything for us. This is why it is imperative that we not fight the ideological proxy wars imposed on us from abroad. I know this is a hard pill for some to swallow, but it is the truth nevertheless.

In sha Allah one day more of us will see the game that’s been played on us. It’s deep that we let these jokers flim-flam us into fighting their ideological proxy wars on our home soil like we’re unpaid Muslim mercenaries. I say that we straight up drop just about every one of these foreign spheres of ideological influence and stick to the Quran and the Sunna. We should do that for at least a generation and a half and see how that works out for us. We can always go back to imitating the fractionalized Muslim world if Quran and the Sunna alone do not work for us. We can always bring back the made up titles and the auxiliary up brands of Islam.  All I’m saying is that Islam is not Black, it is not White, it is not Arab, not Asian, and not Oriental. Islam is the religion of Allah and it transcends everything. That’s the point.

Imam Luqman Ahmad

American born Luqman Ahmad is a Sunni Muslim, the son of converts to Islam. He is a writer, consultant, patriot, and until recently, has been the Imam of a Northern California mosque for twenty years. Recently he headed up a new organization (Islamic Center of Del Paso Heights) to address the needs of Muslims, specifically new Muslim converts in the United States. He is a former executive committee member of the North America Imams Federation, a founding member of COSVIO, (the Council of Sacramento Valley Islamic Organizations), and the author of the book “The Devils Deception of the Modern day Salafiyyah Sect”, a detailed look at modern extremist salafiyyism, the ideology which forms the mindset of ISIS. He blogs at, The sentiments shared in this article are his own and not representative of any of his professional affiliations. He can be reached at

Audio Khutba; The benefits of Living Right; Fawaa’id al-Istiqaamah, by Imam Abu Laith Luqman Ahmad

LiveRightBannerLiving right can be difficult during these times, it can be boring, and it requires a lot of patience because living right means that you can’t always have it your way. However, there is an upside; if you live right, chances are that you will think right and if you think right then chances are that you will act right. Living right will bring you happiness, self-respect, and a clean heart, and in the long run, it will lead you to Allah’s pleasure, forgiveness, and jannah (paradise). Living right is the topic of this khutbatul Jum’ah at Masjid Ibrahim Islamic Center in Sacramento Ca. Click on the link below to take a listen. Wal Allahul Musta’aan Imam Abu Laith Luqman Ahmad is the Imam and Executive Director of Masjid Ibrahim Islamic Center in Sacramento CA, and the author of the recently released book’ ‘The Devil’s deception of the Modern Day Sect”, available on his web page or at You may visit his web page at, or contact him @

Free Audio Khutba: Temptation and How to Deal With it According to the Quran and the Sunna by Imam Abu Maryam Luqman Ahmad

temtationTemptation can ruin you, and unless you know what to do when it comes, you might be a victim of it. How does a person deal with temptation?  During this free audio khutbatul Jum’ah at Masjid Ibrahim Islamic Center in Sacramento, we discuss temptation and the ways to deal with it according to the Quran and the Sunna. Click on the link below, wa Allahul Musta’aan

Audio Khutba: Ikhlaas (Sincerity); Islam’s Most Important Principle, By Shaykh Luqman Ahmad

The primary condition for Allah’s acceptance of a good deed is ikhlaas (absolute sincerity). And when it comes to ikhlaas in the religion of Islam, the intention is the foundation. Even before we consider whether the deed is done correctly or not, we have to take into consideration it’s intention. If the intention is sound, the deed is on its way to being sound. However, if the intention is insincere, then the deed will never be sound, no matter how it looks or feels.This is based upon the hadith of the Prophet (SAWS), “verily deeds are reckoned according to the intention, and every person shall get that which he has intended[1]. Click on te link below, to listen to the khutba.

[1] Collected by Bukhaari

001_A_004_abulaith_The Importance of Sincerity in Islam_2012_05_11

The Importance of Sincerity in Religion by Shaykh Luqman Ahmad

The central purpose for which we as human beings were created, is to worship Allah sub’haanahu wa ta’ala; وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ [I have only created Jinns and men, that they may worship Me.[1]] Additionally, just any type of worship is not accepted; Allah commanded that when people worship Him, they do so with sincerity; وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاء وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ [And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practice regular charity; and that is the Religion Right and Straight.[2] ] Without ikhlaas, worship of any kind has no spiritual benefit. Too commonly we perform deeds in Islam with the intention of showing off, pleasing others, or to receive worldly reward or praise. Then as soon as we don’t get the praise or reward that we are seeking, or when there is no one around to show off for, we abandon the deed. Any act of religious devotion, should not be for the intention of show or showing off. When showing off becomes a part of a deed, it renders it from being praiseworthy, to being blameworthy, as in the case of those who pray to be seen; [So woe to the worshippers, those who are neglectful of their prayers, those who [pray] only to be seen[3]]

The primary condition for Allah’s acceptance of a good deed is ikhlaas (absolute sincerity). And when it comes to ikhlaas in the religion of Islam, the intention is the foundation. Even before we consider whether the deed is done correctly or not, we have to take into consideration it’s intention. If the intention is sound, the deed is on its way to being sound. However, if the intention is insincere, then the deed will never be sound, no matter how it looks or feels.This is based upon the hadith of the Prophet (SAWS), “verily deeds are reckoned according to the intention, and every person shall get that which he has intended[4].

The prophet (SAWS) pointed to the importance of the intention in several ahaadeeth. In the hadith of Abu Hurraira, the Prophet (SAWS) said: “people will be resurrected (on the day of judgment) according to their intentions”.[5] It was reported about some of the salaf; “whoever would like his deeds to be complete, then let him make good his intention” (with sincerity).[6] Ibn Aj’laan[7] said: “A deed is not sound except by three things; taqwa, good intention, and correctness”, and Abdullah Ibn al-Mubaarik[8] said: “perhaps a small deed is magnified by the intention, and perhaps a great deed is minimized by the intention”. The meaning here is that a person may do what seems on the surface to be an insignificant deen, but because of his sincere intention to please Allah, the deed is magnified in Allah’s sight, and similarly, a person may do what on the surface seems to be a monumental deed, but because his intention was not sincere, that deed has little or no significance in the sight of Allah.

The word ‘ikhlaas’ comes from the Arabic word akh-la-sa, which in the terminology of deen, means to render a deed free of ostentation (ri’yaa) so that there is no other consideration except Allah. This meaning is found in the words of Allah be He Exalted and Glorified: [إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَاعْتَصَمُواْ بِاللّهِ وَأَخْلَصُواْ دِينَهُمْ لِلّهِ فَأُوْلَـئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا] “Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward. [9]  The purpose of true Islam is that it remains the religion of Allah and that it is solely for His sake. Islam does not belong to us, we are not free to make it what we want or add to it or take away from it whatever we like. Thus, every deed in order to be khaalis (sincere) to Allah has to begin with the correct intention (niyya). A person’s intention is more profound than his action.

True sincerity can be difficult

Sincere intention can be a difficult undertaking for many of us, and it is common that a person is ignorant of what sincerity is, or that a person fools his own self into believing he is sincere, when in fact, he is not.  It was reported that Sah’l ibn Abdullah at-Tustari[10] said: “there is nothing more difficult for the self than ikhlaas (sincerity).”  Of the many reasons that people suffer spiritual dysfunction and go back and forth in their religion, there are two worth mentioning here; first is that many Muslims do not consider that they will be tested in their Islam. They want everything to be to their liking all the time without any challenges. This is unrealistic as Allah clearly states: [أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ ] “Do men think that they will be left alone on saying, “We believe”, and that they will not be tested?[11] The reality is that faith must be tested by action, to confirm or disprove the claim of the one who declares it. وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ “We did test those before them, and Allah will certainly know those who are true from those who are false.”[12] Another cause of spiritual dysfunction when it comes to sincerity, or lack thereof is that when a person is unaware of what sincerity is, and therefore oblivious to its importance. This is seen in many people who take their Islam as a passing fad. Just like faith is learned behavior, so is sincerity. When people are not sincere in their faith, they too easily capitulate whenever things do not turn out the way they like;

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see!”[13]  Another problem is that many people want to appease all sides, or to remain neutral in all matters that affect issues of faith, and when it comes to Allah ta’ala, that is not an option. In order to be a sincere servant of Allah, one must be willing to remain steadfast during hardship as well as ease.

We are quickly entering into the time of the Dajjaal (Anti-Christ). Truth is taken for falsehood and falsehood masquerades as truth.  My advice to myself, and to us all is that we remain steadfast and sincere in our religion during these times and during the times that are upon us, and that we do deeds of faith for Allah’s sake. Otherwise we will be blown back and forth according to whatever gust of wind happens to come our way. Ikhlaas can free a person from being a confused soul, a slave of men and make them an enlightened soul, a slave of Allah Only. When a person is not sincere about his or her religion and their religious actions, they will find themselves perpetually disappointed and disillusioned, because spiritual reward for righteous deeds can only come from Allah; no one else has the ability to compensate your soul for what it does. Such persons will often find themselves complaining about how they did this and they did that and that no one appreciates them. Disingenuousness and insincerity is a sure recipe for spiritual bankruptcy.

Allah only accepts sincere actions

Allah will not accept a deed that is not done for His sake and His sake alone as clarified in the hadith of the Prophet (SAWS): “Verily Allah does not accept anything except what was done exclusively (for Him) and for which His pleasure was sought”.[14] That is because Allah has no partners, and refuses to accept partnership when it comes to worship, service, or religious acts. In the hadith of Abu Hurraira, he reported about the Prophet (SAWS) that Allah said: “Of all partners, I am the most not in need of partnership. Anyone who performs a deed and associates a partner with me in it, then I have left him alone, as well as his partner[15]. Simply put, Allah does not need, nor will he accept partnership, because He is the only True God, and there is no other god besides Him.and one of the ways to ensure ikhlaas within yourself is that when you perform an action, whether it is prayer, zakat or sadaqa, feeding food, giving advice, working at the masjid, assisting someone in need, or a random act of kindness, you do the deed without expecting any reward, recompense, or even a thank you from any human being.

Know beloved that actions done for other than the sake of Allah are of three categories:

The first is an action that is done completely for show, in that it is done only to be seen of other people or for worldly gain. These types of actions have absolutely no spiritual reward whatsoever, by agreement of all the scholars of Islam.

The second is an action that is done for Allah’s sake but some showiness (ri’yaa) is added to it. According to many of the Salaf, including, from amongst the companions of the Prophet (SAWS), Ubaadah Ibn Saamit, and Abu Dar’daa, and from amongst the taabi’een , Hasan al-Basri and Sa’eed ibn al-Musayyib, the Imam of the Taabi’een, such actions are considered spiritually worthless[16]. Excluded from this are deeds that are done for Allah’s sake, but performed publicly so that others are encouraged to do so, or so that they can learn from the good example. This is based upon the hadith: “Whoever does a good deed, for him is it’s reward, and the reward of the one who does it (based upon his example).[17]” And Allah knows best.

The third is an action that a person does for the sake of Allah, but they seek other things during the course of, or as a result of that action; like the one who makes Hajj, but want to buy and sell things while they are on Hajj, or the person who fights jihad but wants to gain from the spoils of war as well. These actions are accepted by Allah sub’haanahu wa ta’ala but, their spiritual reward is depleted a little by the extent of their secondary considerations for the deed. In the hadith of Abdullah ibn Amr, the Prophet (SAWS) said: “when combatants partake in the spoils of war, they have appropriated two-thirds of their reward, but when they do not take any of the spoils of war, their reward (with Allah) is complete”.[18]

Still anytime an action is done other for the sake of Allah, one runs the risk of that action being spoiled, and its reward vanishes. The only area of deen where the Shaitaan is unable to gain mastery (sultan) over the slave is in the area of complete ikhlaas for Allah be He Exalted and Glorified. When you do something sincerely for Allah sub’haanahu wa ta’ala, you become unconcerned with receiving praise or reward from anyone. You do not care who sees you and who doesn’t see you. In areas of a’maal saalaihaat (righteous deeds), the value of a deed is in removing any secondary or tertiary consideration from the deed so that it is done exclusively for Allah sub’haanahu wa ta’ala. As Allah says; فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا “whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”[19]

Sincerity is a protection from Shaitaan’s dominance

Every Muslim needs to be concerned about Iblis (the Devil) entering into the practice of his or her faith. In order to protect one’s deeds from being hijacked by the devil, one must stick to being sincere in faith and action. “[Whereupon Iblis] said: “O my Sustainer! Since Thou hast thwarted me, I shall indeed make [all that is evil] on earth seem goodly to them, and shall most certainly beguile them-into grievous error. [all] save such of them as are truly Thy sincere servants” 15:39-40

We are living in a time where the images and reality of insincerity have entered full throttle into the religion of Islam. Fake sajda marks on people’s foreheads, Muslims shacking up and calling it family, people flaunting their fornication and adultery, getting tattoos with bismillah on it, and religious works like feeding the poor and community service are engineered as public relations campaigns. Being sincere in one’s faith is the only guaranteed safe haven for the true believer. We are in the midst of a moral catastrophe, and the only answer is to be truly sincere in our faith and return our practice of religion to be for who it is intended, Allah sub’haanahu wa t’ala. The beautiful thing about ikhlaas lillah (sincerity for the sake of Allah) is that it never leaves you disappointed, and it is only through sincerity that the servant of Allah will experience the true inner beauty, spiritual bliss, and reward of what it means to be a practicing Muslim. Wal Allahu al-Musta’aan.

Shaykh Luqman Ahmad

The Lotus Tree Institute, Sacramento Ca

[1] Quran 51:56.

[2] Quran 98:5.

[3] Quran 107-

[4] Collected by Bukhaari

[5] Collected by Ibn Majah

[6] Jaami’ Uloom wal Hikam

[7] Died, 148 H.

[8] Died, 181 H.

[9] Quran 4:146

[10] Abu Muhammad Sahl ibn ‘Abdullah at-Tustari, he died in the year 283 of the Hijra.

[11] Quran 29:2

[12] Quran, 29:3

[13] Quran, 22:11.

[14] Collected by an-Nisaa’i, with a good chain, in the hadith of Abu Umaamah.

[15] Collected by Muslim, in the hadith of Abu Hurraira.

[16] Jaami’ Uloom wal Hikam, p. 24

[17] Collected by Muslim.

[18] A sound hadith, collected by Muslim.

[19] Quran, 18:110

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