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


The Gritty Side of Aqeeda Politics, By Imam Luqman Ahmad

The word aqeeda comes from the Arabic word aqd [عقد], which means knot, or something to bind around. The word also means contract; as mentioned in the verse: “O you who have believed, fulfill [all] contracts [عقود]. The derivative word aqeeda [عقيدة], does not appear in quran laid outthe Quran, nor was it mentioned by the Prophet ﷺ. The terminological meaning of aqeeda in the religion of Islam is creed, or belief system. The word aqeeda is also sometimes used synonymously as tawheed, sharia, even Islam. The discipline and knowledge of aqeeda is a critical and important part of Islamic knowledge and of the sharia [Islamic law]. Aqeeda has to do with your belief system as a Muslim. Aqeeda in the classical sense constitutes the boundaries of faith and heresy. If you are a Muslim, then you should know what you believe. You do not have to be an aqeeda scholar to have proper aqeeda. If a person believes that there is no god except Allah, and that Muhammad is the Messenger of Allah, and they agree wholesale with everything that is in the Quran, and everything that is authenticated in the words of the Prophet ﷺ, [the Sunnah], then that person has the correct aqeeda, even though they do not know all the details. This is based upon the hadith, “Whoever witnesses that there is no god but Allah and that Muhammad is Allah’s Messenger, Allah forbids the Fire from touching him“.

The central foundation of what we know to be aqeeda is la ilaaha illa Allah [there is no god except Allah], and to worship Him alone without partners. This was the message of all the Prophets starting with the Prophet Adam; وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ [Verily We have raised from amongst every nation, Messengers (proclaiming) to worship Allah and to avoid the taaghoot], [16:36]. During the time of the Prophet (SAWS) the companions did not argue with each other about the issue of Allah and His oneness. If there was ever a disagreement or misunderstanding, on a point of faith, they referred it the Messenger of Allah ﷺ and it was settled.

After the era of the Prophet Muhammad ﷺ heretical and idolatrous beliefs and practices started to make an encore into Muslim society after the Prophet ﷺ had rid idolatry from the Arabian Peninsula.  These false beliefs and heretical notions returned to Muslims lands either by Arabs who went back to their pre-islamic practices or influences from foreign and conquered lands. Hence the need for more specificity about aqeeda and what constitutes kufr and eemaan. The first books about aqeeda were written during the time of the taabi’een starting with Imam Ibn Shihaab az-Zuh’ri. The written discipline of aqeeda further evolved during the first part of the second century of the Hijra when Imam Malik wrote the Muwattaa. He organized hadith into chapters dealing with aqeeda such as the chapter on emaan, and the chapter on tawheed, and the chapter on knowledge. Imam Malik’s work was the budding of the independent discipline of aqeeda.

What prompted the scholars to delve into specialization on the topic of aqeeda were the ideological splits that started to appear during the latter period of the companions of the Prophet (SAWS). One of the major clashes in aqeeda was in the appearance of the khawaarij [kharajites] and the practice of declaring a person to be an unbeliever because of a sin he committed. Hence, the scholars of the Sunna saw the need to elucidate just what is the creed of ahlus Sunna in detail. One of the first books devoted to belief clarification was the book al-Fiqh al-Ak’bar by Imam Abu Hanifa. Imam Shaafi’ee wrote a book with the same title [al-Fiqh al-Akbar] where he addressed specific issues of aqeeda point by point. Over the years, scholars of the sunna developed variant views on issues of aqeeda but agreed with the foundation. These scholars became known as the Ahlul Sunna.

Amongst the Ahlul Sunna are the aqeeda of the Ash’aris, the aqeeda of the Maatureedis, the aqeeda of the Salafis, and the aqeeda of the Sufis. Within these groups are points of agreement that are the foundational principles of faith, and then are there are points of divergence. Sometimes the differences are scholarly, and civil  in nature; at other times differences lead to name-calling, anger, killing and bloodshed. In many Muslim countries, people have blown up masaajid, and killed innocent men, women and children while they celebrated the Prophet’s birthday, or murdered people in cold blood simply over differences in aqeeda. There has been a lot of that in our ummah, and t hasn’t stopped, even until this very day. It continues.

There is nothing new about aqeeda wars except that in the past these ideological skirmishes were waged by scholars, jurists, politicians, and people who had knowledge. Now days, it’s largely an internet, free-for-all where anyone, regardless of knowledge or training, can participate. Al-humdu lillaah we haven’t had any violent aqeeda clashes in the United States yet, and were it not for the rule of law and the mercy of Allah sub’haanahu wa ta’ala, we would see it here. The undercurrent for it is pretty strong. Aqeeda wrangling keep American Muslims very busy. Busy enough to have split masaajid and communities, severed long standing relationships, and caused crippling stagnation within Muslim communities, especialy amongst converts and African American Muslim communities. People are very quick to pronounce takfeer on others because they regard their aqeeda heretical. People will sever long standing relationships over a fine point in aqeeda. In my opinion, it’s gotten completely out of hand.

Throughout history, aqeeda was used primarily as a topic of learning, but also as a political and sectarian hatchet and an avenue for extreme discord and transgression.

Some of the greatest scholars of Islam were persecuted, imprisoned, and killed on the charge that their aqeeda was amiss. When scholars had issues with other scholars, the easiest way to shut them down was to accuse them of an aqeeda breach. Imam Shaafi’ee was once accused of supporting Shiite rebels in Yemen and was arrested and taken to Baghdad in chains. The Turkish scholar of Islam and intellectual, Bediuzzaman Said Nursi was once arrested for violating secularist laws; in other words, thinking as a Muslim and teaching Islam. Imam Ahmad ibn Hanbal was persecuted by the Caliph Ma’moon and imprisoned and tortured for 28 months under the Caliph al-Mu’tasim because he refused to accept the notion that the Quran was created. Ibn Taymiyah and Ibn Qayyim al-Jawziyyah, whom people today regard as amongst the greatest scholars of Islam, were both prosecuted and jailed on the charge of having heretical aqeeda. Ibn Taymiyah died in prison on those accusations. If we didn’t have the rule of law in the United States people would probably be pulled off the pulpit amid trumped up charges of violating aqeeda. Aqeeda is a scholarly discipline but it is also a political tool to sow discord and to silence dissent.

The word aqeeda did not find it’s way into American Muslim dialogue until the mid to late ‘70s, and it didn’t gain traction in the America Muslim community until the early ‘80s. It started with simple education about Tawheed and helping people in the United States, mainly new converts to Islam, understand Muslim orthodox theology. It quickly escalated into a war of words. Since the ‘80s we have seen the incessant aqeeda wars rage on amongst Muslims in America, primarily African American Muslims, continuing until this very day. Other than a long trail of character assassination, split communities, torn apart friends, and a nation of young Muslims who argue with each other over their sheikhs and who is or is not an not an infidel, tell me, where is the net benefit?

Aqeeda is an in-depth and highly specialized topic. Anyone with advanced knowledge of Islamic theology and creed and can look into another Muslim’s belief detail and find where he or she has technically stepped outside of standard Islamic orthodoxy. People who engage in candlelight vigils have gone against our aqeeda. Individuals who declare that everyone who has a criticism of Islam or who does not like Muslims or Islam is an Islamophobe have diverted from our aqeeda. Anyone who thinks that their race is superior to others has gone outside of our aqeeda. Anyone who thinks that a person declaring the shahaadah performing the five prayers, paying zakat, fasting the month of Ramadan and making Hajj has not done enough to be regarded as a Muslim, has stepped outside of our aqeeda. There are dozens of examples where one person can declare another person to be outside of our aqeeda if you dig deep enough. That’s why we have aqeeda wars.

One of the casualties of the aqeeda wars is that people become obsessed with it to the point that they don’t choose their battles wisely. Declaring people to be kuffaar after they take shahaadah, pray the five prayers, pay the zakat, fast the month of Ramadan, and make the hajj is closer to kufr than giving them the benefit of the doubt. After they do all of the above, we should leave their hisaab to Allah. The Prophet ﷺ said: “I have been commanded to fight against people until they testify that there is no god but Allah, and that Muhammad is the Messenger of Allah, perform the Salah ‘Prayer’, and pay Zakah ‘obligatory charity’. If they do that, their blood and property are guaranteed protection on my behalf except when justified by Islamic law, and their affairs rest with Allah.[1]”.  Sheikh Bin Baaz (RA) said, in explaining this hadith: “All Muslims have thus, to fear Allah, worship Him Alone, and believe in His Messenger Muhammad (peace be upon him) as being sent to all Jinn (creatures created from fire) and mankind and as being the final Prophet. All Muslims have to perform the Obligations of Allah, abandon His Prohibitions, help one another in righteousness and piety, enjoin one another to truth and patience, and renounce all Deens (religions) of Shirk (associating others with Allah in His Divinity or worship). Whoever dies in the state mentioned above will enter Jannah without being reckoned or punished”.

Bonding in aqeeda versus bonding in Islam

The bond of aqeeda advanced by the Prophet ﷺ was the bond of laa ilaaha illa Allah. When people talk about the bond of aqeeda, they have to be clear what they are talking about. Do they mean the bond of laa ilaaha illa Allah? Or do they mean bonding based upon the specific, individual points of Islamic theological doctrine? If they mean the latter then it is very difficult for Muslims to unite and we will always be in a state of internal conflict. If they mean the former then this is the sunna, that we come together on the basis of laa ilaaha illa Allah, Muhammad Rasoolullaah. The different points of Islamic creed number in the hundreds. It is impossible to sit down with someone and go over point by point to see if you agree on every detail. It is highly improbable that Muslims in America will bond on every point of aqeeda. This is why there is no such thing as the ‘bond of Islamic creed’. The Prophet ﷺ never spoke of any bond of Islamic creed, nor is it mentioned in the Quran. This is a modern-day terminology that gives people the license to dig into everyone’s detail of what they believe to call this or that one a kaafir or a mushrik. What the Prophet ﷺ did say was: “Whoever prays our prayer, faces our Qibla, eats our thabeeha, then that is the Muslim. He is under the protection of Allah and His Messenger, so let not any of you betray Allah in His protection (of people)”.[2]

You cannot be brothers and sisters in creed since faith is internal, point specific and people’s individual creed varies from person to person. You can, however, be brothers and sisters in Islam. The Prophet ﷺ did not advocate the examination of every individual’s personal creed outside of them declaring the shahaadah and establishing the prayer. This is the bond of Islam. In the hadith of Abu Hurraira the Prophet ﷺ said: “I was commanded to fight the people until they say that there is no god but Allah, and that Muhammad is the Messenger of Allah, and that they establish the prayer, and pay the zakat, and If they say that their blood and their wealth are safe from me except in the right of Islam and their reckoning is with Allah[3].  Sheikh bin Baaz (RA) said that this hadith on the surface means that if a person does these things, they are to be considered Muslims unless they come with something (specifically) that will nullify their Islam. He further stated that: “Anyone who comes with Tawheed and belief in the message then he has entered Islam. Then after he is requested to fulfill the rights of Islam such as the salat, the zakat, the fast, the Hajj and things like it then performs what which Allah had made incumbent on him, then he is entirely a Muslim”.

Now as far as picking apart people’s aqeeda, you could do that with just about anyone and find glitches and inconsistencies in their belief system. Even the notion that a person can perform the five pillars, and openly declare the shahaadah, yet still, be considered an unbeliever such as some Muslims apply wholesale to some groups, this itself is an issue that contradicts the aqeeda of Islam.

The concept that after taking their shahaadah, a Muslim has to openly denounce every belief, and every principle he previously held, or denounce every idol, every ideology, every thought that is counter to Islam, is not something established or practiced by the Prophet ﷺ. This added requirement contradicts the aqeeda of Islam. The aqeeda of Islam is that whoever comes with the two testimonies, establishes the prayer, pays the zakat, fasts the month of Ramadan and accepts and performs the hajj, they are a Muslim, and their reckoning is with Allah sub’haanahu wa ta’ala. This is the Islam of the Prophet ﷺ. Anything outside of that, then a person needs to produce daleel.

We as Muslims living in the United States should stop letting people tell us who we can work with and who we can’t can’t; which firemen we can have help us put out the fire and which one’s we can’t. People dial 911 and accept anyone to come and help settle their dispute or help with their problem without asking about their aqeeda. But when it comes to getting help fixing up the neighborhood, stemming crime, and making the streets and the people safer, you have to worry about their aqeeda?

There is no greater word on the scale, nor stronger bond between believers than the bond of لا إله إلا الله محمد رسول الله [There is no god but Allah, and Muhammad is the Messenger of Allah], Hostilities were ended because of this word, blood was spared because of this word, protection was given by our Prophet to the inhabitants of Mecca because of this word. People enter Islam with this word. Sins are forgiven because of this word. If this word is not a strong enough bond for Muslims, then let whoever wishes, seek their bond. Let them seek their own word.

The modern-day politics of aqeeda in Muslim America is that aqeeda can become a built-in incendiary device, detonated anytime someone wants to cause discord between African-American Muslims in the United States. Anytime anyone wants, they can only (and selectively), inject the aqeeda card and all of a sudden, African American Muslims are stuck. We’ve been stuck for the last forty years.

Islam and our practice of it in this modern pre-Dajjaal age are mired in politics, power, public relations and scheming. We have to get back to the basics of our religion which is the five pillars, the seven beliefs, and the simple religion as practiced by our beloved Prophet ﷺ who said: “The religion is easy, and the religion is never made harsh to anyone except that it will overpower him[4].”

If the shahaadatain [the two testimonies] the establishment of prayer, the paying of zakat, the fasting of Ramadan and the agreement to the hajj as an obligation, is not enough to consider a person a Muslim, then those who disagree should take their argument to Allah.

Imam Luqman Ahmad

American born Luqman Ahmad is a life long Sunni Muslim, the son of converts to Islam. He is a writer, consultant, and until recently, has been the Imam of a Northern California mosque for twenty years. He is the CEO of Mosque Without Borders, an organizations that that works to reduce sectarianism, and 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 salafiyyism the ideology which forms the mindset of ISIS. He has written blog posts challenging ISIS, Anwar Awlaki, and BOKO Haram on his blog, The sentiments shared in this article are his own and not representative of any of his professional affiliations. He can be reached at


[1] Muslim.

[2] Bukhaari.

[3] Bukhaari

[4] Muslim.

American Muslim converts; looks like you are on your own. By Imam Abu Laith Luqman Ahmad


The Prophet ‫ﷺ said, “No people ever went astray, after they were guided, except that they were overcome by  arguing”. [at-Tirmithi]

Indigenous American Muslims seem to have developed an unhealthy appetite for arguing amongst one another, and it is certainly not just limited to us living here in the United States. Arguing and disputing with one another takes up an incredible amount of time.  We argue about aqeeda, we argue about food, we argue about clothes, we argue about family ties, we argue about who has the most hate for the kuffaar, who is imitating the kuffaar, and we argue what constitutes kufr and who’s faith is at risk. We argue about who is on the haqq, and who is not. We argue about Allah, we argue about His Holy names and attributes, we argue about His mercy, who deserves it and who doesn’t. We argue about who is guided and who is astray, and we don’t stop arguing, night or day.  We argue about the length of our pants, the shortness of our beards, and we even argue about the sajda marks on our foreheads.

Historically, everyday  Americans do not argue back and forth a whole lot about religion and religious doctrine. We live in a country where people are free to believe in whatever they like, and if a person is comfortable with his or her faith, they don’t feel the need to argue about it or defend it over and over to others. Baptists and Methodists don’t go back and forth arguing about doctrine, calling each other names, and neither do Jews and Christians.

Arguing back and forth about religion is a relatively new phenomenon that entered Muslim America along with the culture of sectarianism which Muslims have yet to resolve. The culture of arguing and sectarianism has made it pass our borders, and found a home amongst indigenous American Muslims. It seems that fourteen century’s worth of debates around theology, Islamic law, worship, faith, heresy, Muslim politics, and who should be in charge — which have taken place during the course of Muslim history — have all been resuscitated and given new polemical life here in the good ole USA.

We argue about groups, we argue about gatherings, and we argue about saying hello to a stranger. We argue about alliances and disavowal and we argue about friends as well as enemies. We argue about sects of Islam that do not even exist anymore. We argue about words, we argue about the meanings of words, and we argue about the meanings of the meanings of words. We argue about class, we argue about race, and we argue about titles that we make up and proclaim to be sanctified. We invent new titles and then argue about those.

So while we were busy arguing

So guess what Muslim American converts? While we were busy arguing amongst one another about shoes and socks, and madhhabs and minhajis, and sparring with one another using the views of your sheikhs as if you’re playing Rokem Sockem robots, something extraordinarily consequential has occurred. Actually, a few things have happened, but I don’t want to drop it all on you in one reading. It didn’t happen overnight, so you might not have noticed at all, but while we were engaging in theological proxy wars on the internet, trying out different identities, different paths, tariqas, movements, and championing every Muslim cause that was handed to us, (except our own of course) something has happened. And for many of us, it slipped right by without the slightest notice. Are you sitting down? Okay, I’m going to tell you.

A new group of Muslims leaders, communities and organizations have arrived on the scene who are better educated, have larger, stronger communities, are more organized, have more money (lots of money) and spread out across the nations cities and suburbs. They are the new American Muslims. Many of us complain that the narrative of Muslim America portrayed in the media, on national television, in commentaries, from the pens and mouths of many national Muslim leaders, activists and pundits, does not include the American Muslims who’ve converted to Islam. You know the ones I mean; The ones who are not searching for an identity, are not trying to figure out how to assimilate , who are not afraid of deportation, who do not have a “back home” to go to. Yeah, the converts to Islam and their children, and children’s children, and their children’s children.

The convert narrative is missing  because the convert community, many of whom are African American, are not included in the future plan being concocted for Muslim America. In fact, you are hardly mentioned except anecdotally. And you, the American Muslim convert community; of African American, White and Latino Muslims, are more of a novelty, a showpiece and a passing mention, than a serious part of any national conversation about Muslims. The tremendous amount of monetary and other resources coming from inside and outside of the United States in support of the new Muslim America, is not being funneled into your communities.

You should have seen this coming

Now don’t be alarmed, you should have seen this coming but you were preoccupied worrying about everyone else except yourselves. Some of you even believed them when they said you cannot be yourself, think for yourself, do for yourself, or even love yourself.   Some of you believed it when it was said that its not necessary to build your own masaajid, establish your own local communities, and to be honest, there was some Kool-Aid served and yes, some of us did take the drink. So while many of you were trying to figure this out, the new American Muslims, through their powerful organizations, began to speak for you (even though they don’t know you), tell you what issues should have priority, and even out the kindness of their hearts offered you a new identity. Now isn’t that nice.

It is appreciated that you were kind enough to put your own issues and more immediate needs on hold,  such as family issues, building Islamic schools for your children, building masaajid in your neighborhood where you live, addressing poverty issues were you live, crime in your communities where you live, and partnering with people and organizations where you live,  just to support the causes of the international Muslim community. That was darn good of you. Your service and commitment to the causes and agendas of Muslim peoples all around the world is duly noted. You championed Palestine, you championed Egypt and the Arab spring — which ended up being the Arab nightmare — you championed Darfur, you championed Libya, and when they told you to curse Gadhafi, you cursed him. When they told you to worry about ISIS, you started to worry, even though we have the strongest military in the world to handle ISIS. All in all,  your dedication and your commitment to the greater good of the world’s Muslims is admirable. It would have been needed if the world’s Muslims were just as concerned about you. Sadly they aren’t, except for a few. Today’s American converts to Islam will be remembered and recorded in the annals of history. At one point in history there was a need for you by the greater body of Muslims, and there is still a need for you in photo ops, cameo appearances, and of course a must item for every mega masjid to have at least 1 or 2 token African American or Caucasian Muslims.  However, at this point the convert community has outlived our usefulness to the larger community of the new American Muslims.

Yes converts, you are on your own but you are not by yourselves

Now you must deal with the reality that you are on your own as converts to Islam. Your communities are declining, many of your masaajid have closed its doors, and in the last 20 years as hundreds of new masaajid have been built around the country, there have been less than five new masaajid built in your communities. Some of you al-humdu lillah have stuck to the Masaajid and communities, and have stuck it out through thick and thin. Others amongst you who have converted to Islam found yourselves in a state of shock. You were immediately told that you have to give up your identity, give up your reasoning, give up your spirituality, your common sense, and even your Americanism, and for that we owe you a sincere apology. The Islam you were invited to is not the Islam that was shown to you after you converted.

So dear convert community, understand that you are on your own. However, you are not by yourselves. Remember that it was Allah who guided you to Islam, and it was His divine will that you become a Muslim. He didn’t do it because He wanted you to to be a colony in your own country, or a slave to anyone else besides Him. Allah did not bring you to Islam simply to fight the same fights, argue the same arguments, and perpetuate the same bigotries that have plagued Muslims worldwide. He didn’t guide you to Islam to buy into anyone’s sect, schism, or parochial version of Islam, or to become second class Muslims in your own country. He didn’t bring you into Islam to ague back and forth with islamophobes while your children are dying in the streets, or to spend your time trying to change people’s hearts, when you could be working on your own hearts. Allah called you to Islam to lift you, to purify you,  to dignify you, to strengthen you, and for you to be true to the principle that religion belongs to Allah, it is for His sake, and that we worship Allah alone without partners.  Believe that He will continue to guide you if you remain true to Him. You must realize that you are free to think, free to challenge, free to ask questions, free to resist any so-called Islamic authority that is not of your ranks and who does not represent your best interests.

I do see light on the horizon. It has to start with raising consciousness which is what many of us are working to do. Once African American Muslims and converts realize that that they are free to work in their own self-interests according to Islam, without looking at things through the lenses of immigrant Muslims who mean well, but in most cases do not have a clue about our needs, then we will be better off. This is not meant in any way as a slight towards immigrant Muslims; we are all brothers and sisters in islam, at least on paper we are. It is simply the reality of our condition and it is not a matter of placing blame on this or that group. Muslims come to this county to make a better life for themselves and their children, they have their own pre-existing mindsets, emotional and historical issues and dysfunctions, biases, and challenges, and African American Muslims have their own as well. However, we have enough problems already than to take on other people’s dysfunctions as our own while forgetting our own condition.  Then there is the issue of Muslim politics in America; a vicious, I mean vicious cycle of power wrangling, misrepresentation, opportunism.  True, many of us are simply naïve to the realities of Muslim history, and the way that Blacks are treated and have been placed in many Muslim societies, even until this very day. There is light at the end of the tunnel because Allah is Light, but this is a uphill struggle and many of our people do not yet know or believe that they are free and their are many others who fear that indigenous Muslims would wake up.

There are many Muslims in America from all backgrounds who agree with me. Some people get it,  some people are in denial, and some people will catch up later in sh Allah. Many Muslims are just as sick of Muslim sectarianism  and marginalization of the American convert community as I am. There are many Arabs, Pakistanis, Indians, Afghanis, Asians, Africans and European Muslims, who understand the need for real unity and equality amongst Muslims, and they are plenty. They will stand with you but you as the convert community must speak your mind, you must not be afraid to work for what’s in your best interest in this life and in the hereafter, speak for yourself, and stand for yourself. You might have you go into rebel mode. The slave traders took away your identity once, and you got it back through Islam, don’t let other Muslims take it away now. It is okay if you disagree with me, it s okay if believe that I am rocking the boat.  It’s okay if you want to argue, but please argue with yourself, or with someone else besides me. This is only my advice. I am a free American Muslim man and I am liberty to speak my mind and offer my advice to my fellow Muslims. Wal Allahul Musta’aan, wa sallalaahu alaa Muhammad wa alaa aalihi wa sah’bihi wa sallam.

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

Audio Khutba: Explanation of the Hadith: “The Most Beloved People to Allah”, by Imam Abu Laith Luqman Ahmad

waterdrops2The Prophet said: “The most beloved people to Allah are those that bring most benefit to other people, and the most beloved of deeds to Allah be He Exalted and Glorified, is bringing happiness upon a Muslim or removing a worry from him, or to pay his debt, or to remove his hunger, . It is more beloved to me that I walk with my brother to fulfill his need, than if I performed i’tikaaf for a month in the masjid, and whoever holds back his anger, Allah will cover his faults, and whoever keeps his anger to himself, and if he wants to just let it go and lets it go, Allah will fill his heart with satisfaction on the Day of Judgment”. And whoever walks with his brother to fulfill his need until he secures it for him, Allah will secure his feet for him on the day when feet are unsteady, and bad character will spoil a deed just like vinegar spoils honey”. [ Hasan, Collected by Abu Ya’lah]

Click on the link to listen to a very nice explanation of this hadith by Imam Abu Laith Luqman Ahmad, recorded at Masjid Ibrahim Islamic Center, Sacramento California.

Are Indigenous American Muslims Arguing Themselves Into Oblivion? By Imam Abu Laith Luqman Ahmad

The Prophet said, “No people ever went astray, after they were guided, except that they were overcome by arguing”. [at-Tirmithi]

One thing that is clear. Muslims like to debate and argue with each other. We are a contentious people to say the least. I can’t speak for everyone else, but indigenous American Muslims seem to have an unhealthy appetite for arguing, and debating. and it is certainly not just limited to us living here in the United States. We argue about aqeeda, we argue about food, we argue about clothes, we argue about family ties, we argue about who has the most hate for the kuffaar, who is imitating the kuffaar, and we argue what constitutes kufr and who’s faith is at risk. We argue about who is on the haqq, and who is not. We argue about Allah, we argue about his Holy names and attributes, we argue about His mercy, who deserves it and who doesn’t. We argue about who is guided and who is astray, and we don’t stop arguing, night or day.  We argue about the length of our pants, the shortness of our beards, and we even argue about the sajda marks on our foreheads, and the permissibility of partitions in the masaajid between men and women.

The culture of arguing and sectarianism has made it pass our borders, and found a home amongst indigenous American Muslims. We argue about groups, we argue about gatherings, and we argue about saying hello to a stranger. We argue about alliances and disavowal and we argue about friends as well as enemies. We argue about sects of Islam that do not even exist anymore. We argue about words, we argue about the meanings of words, and we argue about the meanings of the meanings. We argue about class, we argue about race, and we argue about titles that we make up and proclaim to be sanctified. We invent new titles and then argue about those.

We argue about the prohibited things, we argue about the permissible things, and we seem to argue most unfalteringly about the things that are in between. When we get tired of that, we find new things to make prohibited and then argue about that. We argue about fiqh, we argue about tafseer, we argue about theology, and we even argue about whether a person can recite the Quran in a melodious voice. We argue about thikr, we argue about thikr beads, and we argue about how many times a person may glorify his or her Lord. We even argue about circles of thikr around which the angels gather.

We’ll take something that is clear, and befuddle it so that we can argue about it. We even argue about arguing, and argue about ways to argue, what to argue about, who you should argue with and when you should argue with them. Even that is not enough, so then we argue about who is not doing his or her fair share of arguing. We argue about verses in the Quran, we argue about ahaadeeth of the Prophet , and we argue about proofs, and we argue about the strength and weaknesses of prophetic tradition. We argue about people who have been in their graves for centuries, and we argue about who will be amongst the inhabitants of paradise, while none of us has ever stepped foot upon it.

We argue about books of religious knowledge, we argue about who has knowledge and the places where knowledge can be found. We argue about speeches and we argue about what the Imam said in last week’s khutbatul Jum’ah.  We argue about holidays, we argue about days of the year, we argue about crescent moon sightings, and the days of the Eid.  We argue about people’s intentions, and whether they should state their intentions or keep it silent and we argue about things that are known only to Allah. We argue about who has taqwa, who is a believer, who is an infidel, who is righteous, and who is a deviant. and we argue about  how a person points his finger in tashaahhud. We argue about where you place your hands during the salaat and whether or not your feet should be parallel with the person next to you or at an angle.

We argue about da’wah, the methods of da’wah, what constitutes da’wah, and who is qualified to give da’wah. We argue about how a person comes to Islam, and how a person takes his or her shahaadah. Even after people become Muslim, we argue about the conditions of the shahaadah, which masjid is worthy or less worthy of his or her attendance, and whether or not they can read from a book to help them complete their prayer. We argue about the word convert, revert, and what type of Muslim is the real Muslim. We argue about socks, finger nail polish, and whether or not a sister has to wear black gloves. We argue about make-up, we argue about baseball caps, and we argue about coffee, American sports, and the world cup. We argue about America. (We really like to argue about America), being an American, and whether we have to make Hijra from our country.

We argue about the Prophet’s birthday, we argue about baby showers, we argue about anniversaries and we argue about things that we do every year. We argue about how to raise our children, we argue about currency, we argue about charity, and we argue about wearing sunglasses. We argue about joining a club, going to a non-Muslim college, and we argue about who is capable or incapable of understanding the religion. We argue about revolution, we argue about Muslim leaders, and we argue about who can collect the zakat.

We argue about patriotism, loving your own country, and standing up to show someone respect. We even have arguments about the pictures that appear on your driver’s license. We argue about women attending burials, reciting the Quran over the sick, and we argue about people paying their last respects to their dead. We argue about funerals, about visiting the graves, and we argue about the cost of a coffin, and the length of kafan. We argue about wearing boots in the masjid, we argue about soap, and we argue about sitting down to a dinner table. We argue about voting, we argue about making bay’at to an imam, we argue about declaring citizenship and we argue about whom can be included in a majlis as-ashura

We argue about witr, we argue about the qunoot, and we argue about when a person should end his suhoor of Ramadan. We argue in defense of shuyookh, we argue in defense of our sect, or our group, and we argue about skittles, Doritos, and slices of cheese. Wives argue about their husbands, husbands argue about how many wives they should have and people fight in the masaajid over the color of someone’s clothing. When we run out of things to argue about, we invent new things and then argue about that. We are a people who are beset with arguing. We argue in the masaajid, we argue on the internet, we argue on the phone, and we argue face to face. If we had leaders, then perhaps we could let our leaders argue, but most of us don’t and that is another argument all by itself. So we are left beloveds, to argue the time away, getting very little done in the process. Some people have more arguments to their credit than they have prayers. Some people even live for the next argument, as if it is an addiction.

Many Muslims have grown weary of arguing, and have lost the heart to do to much of anything in the way of building, or establishing the deen. There are just enough people who are willing to argue every word, every point, and every fatwa and beat people over the head with it, creating hardship, sowing doubt and spreading discord within the indigenous American Muslim community that people have lost the will to move forward on hardly anything. This is the natural result of tanaazu’ تنازع   (contention). It is the discord, and dissention itself, which causes people lose heart and give up. They are simply tired of arguing.  “And obey Allah and His Messenger; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere”.  All these years of arguing back and forth, and pointing fingers at each other and very little to show for it except broken families, broken friendships, broken down masaajid, crumbling communities, children who left the religion, some killed in the streets, or doing time in prison, and an abundance of illiteracy, unemployment, and single parent households.

So after all the fighting, all the arguing, and all the turmoil that resulted from it, where has it gotten us? Especially for the indigenous African-American Muslim community in America who in most cases have no imam, are not a committed member of an Muslim community, under no type of Muslim leadership so there is veneer a definitive answer or conclusion to these debates, and it becomes a lifestyle for many. a lifestyle of debating. What is the net gain from it all? The answer is nowhere and not much. Some would say, nothing at all. So was it worth it? Have we had enough, or do we want to continue another fifty years of fussing and arguing with each other. I guess time will tell, and Allah knows best.

Imam Luqman Ahmad

Executive Director, Islamic Center of Del Paso Heights

Reach him @


Audio Khutba: Quran; The Divine Inheritance of Every Believer, by Imam Abu Laith Luqman Ahmad

quran up closeRemember beloveds, that as Muslims, we have the divine, God given right, to take from the Quran, and from the authentic sunna of our Prophet ﷺ, anything, and everything, that benefits us in our religion, and in our lives, and no imam, sheikh, scholar, fatwa, or leader of any group, has the right or authority, to prevent us, or prohibit us, from doing that. “And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal”. [59:7] We were given the Book; it is our inheritance. “Then We have given the Book for inheritance to such of Our Servants as We have chosen: but there are among them, some who wrong their own souls; some who follow a middle course; and some who are, by Allah’s leave, foremost in good deeds; that is the highest Grace”. [35:32] We are first and foremost, servants of God and God alone.This is the topic of this khutbatul Jum’ah recorded at Masjid Ibrahim Islamic Center in Sacramento. Click on the link to take a listen. Wal Allahul Musta’aan.

Racial Politics in Muslim America, by Imam Luqman Ahmad

Malcolm XAll Muslims in America must pray the same prayers, fast the same fast, perform the same Hajj, and believe in the same God. They follow the same Quran, love the same Prophet and pray to the same Qibla. However, they are all different people, from different backgrounds, speaking different languages, and having different history, culture, ethnic and national traditions, and societal norms. The Muslims living in the United States are perhaps the most uniquely diverse assembly of Muslims anywhere in the world, except for during the annual Hajj.Having a diverse community in our current case is not an accomplishment; it is a challenge.

Muslims living in the United States must learn to respect each other’s diversity, intelligence, and cultural backgrounds, and norms, and refrain from criticizing that which does to contradict the Kitaab or the Sunna of the Prophet . No one has a monopoly on Islam, or upon the guidance of Allah. No one group should ridicule, or think less of the other group. We are Muslims, and brothers and sisters in Islam. No one should ridicule Arabs, because they are Arab, or Pakistanis because they are Pakistani, or  think less of  Blacks because they are Black.

We should not find fault with the Afghani Muslims simply because of their origin. Nor should be find fault with Fiji Muslims or Muslims from Bangladesh, Malaysia, or Vietnam, because of who they are and their cultural norms, and backgrounds. “O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong”.[1]

We should not discriminate against each other in our masaajid, nor refuse the basic rights of respect, tolerance, and Islamic decency to one another based upon race, ethnic heritage or country of origin. No group of Muslims should ever think that they are God’s chosen people, in exclusion of others, nor think that they have a monopoly over religious knowledge, understanding of the religion, or that they have been endowed with special powers in the religion of Islam, in exclusion of others. All of these are mere fantasies, existing only in the minds of the unknowing, for Allah guides who He pleases, He endows with understanding whom He please and He raises in degrees whomever he pleases. “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of Allah is he who has the most taqwa. And Allah has full knowledge and is well acquainted (with all things)”.[2] Taqwa is in the heart, and no one knows the details of what’s in the heart, except Allah, be He Exalted and Glorified, far above what the ascribe to Him.

The Muslim world still struggles with sectarianism of the worst kind, which results in Muslim on Muslim killing, fighting, transgression, and gross levels of intolerance based on ethnicity, tribal affiliation, race, and religious, or political groupism. Some of this have crept into Muslim American society. However, we still have time to address it if we have the courage. Because of our diversity, Muslims living in the United States of America have perhaps the best opportunity of all other Muslims on the planet to fully demonstrate in our actions the true meaning of universal brotherhood in Islam, we should not squander this opportunity, nor take it for granted.

The issue of racial and ethnic division, in a pluralistic society like the United States in one of the most difficult issues of our time. Many of are afraid to even talk about it, let alone face it head on. However, our time on this planet is short. A time will come when none of us who are present today, will be alive. Thus, we should make every attempt to do something great in the way of evolving to a greater level of godliness, and Muslim brotherhood. This will not only demonstrate to our Lord, our true understanding of our religious ideals of egalitarianism, harmony, and higher reasoning, but it will magnify to others, the extent of His mercy and grace. Were we to to intrepidly confront the issue of racial and ethnic division in earnest,  we will have done something monumental that will forever change the course of history, and uplift our civilization to heights heretofore unknown.

Many parts of the Muslim world are beset by Muslim on Muslim fighting and killing, intolerance, tribal differences and ethnic strife, and embroiled in warfare over political and doctrinal differences. We do not have to take that route. We in the United States are uniquely situated at this juncture of our history to set a new paradigm, and to be examples to Muslims in other parts of the world. Perhaps this is why we are all assembled here, Black, white, Arab, Pakistani, Asian, and African. I believe that we are here, in all of our diversity, for a purpose. Let us not, let this great assembly go to waste.   Just a thought.

Imam Luqman Ahmad.

[1] Quran, 49:11.

[2] Quran, 49:13.

The Dangers of making the Halal, Haraam, without having clear evidence, by Imam Luqman Ahmad

haran and halal.Look, if something is clearly prohibited in the religion of Islam, then it is prohibited, and there is no need to go and try to make it otherwise. Likewise, if something is clearly permissible according to our scriptures and the practice of the Prophet (SAWS), then no one should be hard pressed to find a reason to make it prohibited. One area where people have become very unstable in their religion, is when they become obsessed with making things haraam, which were not previously haraam by the Book or the Sunna.  Granted there are things in the religion of Islam which God has clearly made prohibited; fornication, stealing, lying, intoxicants, murder, backbiting, paganism, and so on, where there is clear textual evidence. However, there are other things, for which there is no clear evidence from the Book or from the Sunna, which renders it prohibited. Yet, people insist upon making them prohibited using triangular reasoning, as if Allah somehow forgot to make these things prohibited. The Prophet said, “Verily, Allah has made duties obligatory, so do not neglect them; and He has set limits, so do not transgress them; and He has remained silent concerning things as mercy for you, not out of forgetfulness, so do not search them out”.[1]

There are far more things that are permissible in Islam, than there are prohibited. This is by Divine design, since it would be nearly impossible for someone to know the exact ruling, on everything they do in life, and it would be unreasonable for a person to research each and every action in their life, to try to find a justification for it in our religious texts.  It is much more important for people to be acutely aware of what is prohibited than it is for them to be acutely aware of what is permissible[2]. Therefore, the scholars of Islamic law, have come up with a principle of law that says that the legal basis of all things (except for acts of worship) is permissibility. The textual foundation for this rule is the verse:   “O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of Satan, for he is to you an avowed enemy”.[3]

The above verse mentions two things; lawful (halal) and good (tayyib). In other words, God places an even greater burden upon anyone who wishes to declare something on the earth as unlawful, because not only does He declare the lawful nature of things, he also clarifies that those natural things on the earth that he made lawful, are also good and wholesome. Thus when a person makes something prohibited that God has made permissible without proof, not only is he is contradicting God’s law, he is impugning God’s divine judgment, by insinuating that it is not good and wholesome, which is like saying that God makes bad choices.

This is why scholars with better discernment, and the Imams of the four schools of law, were very reluctant to render something prohibited without strong irrefutable evidence. They used to say things like, ‘I do not like so and so a thing’, or I would discourage so and so a thing’, without prohibiting it outright, because of their fear of rendering something prohibited after God has made things upon the earth permissible.

An example of how Allah looks at someone who makes haraam what Allah has rendered halal is seem in his dealing with His Beloved, the Prophet himself, after the Prophet made something prohibited upon himself, that Allah had already allowed him. “O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Seeking to please thy spouses. But Allah is Oft-Forgiving, Most Merciful”.[4]  This is in the case of the Prophet who Allah loves more than anyone else of our ummah. Thus, even the Prophet was not exempt in the prohibition of making things prohibited that Allah has made permissible.

Some Muslims are nearly obsessed with going around searching into things that are already permissible, to render them haraam, and then try to hold people as moral hostages, to these newly prohibited things that they have found some way to make prohibited. We have to counteract the cultural mindset that makes Muslims eager, and seemingly overjoyed, when they find something new, that they can declare haraam. There is enough prohibited activity in people’s lives today to keep us busy for the rest of the century.

There is no need to go about searching for new things to declare haraam. If people simply focused on avoiding the things that are already haraam by the Book and by the Sunna, they would be better off. Don’t be one of those people. The Prophet , said, “the worst Muslim criminal amongst other Muslims, is the one who asks questions about something that was not made prohibited on the people, then it becomes prohibited as a result of his questioning”.[5]

When people go about trying to find new things to make haraam, they have usually overlooked many things that were already haraam. If you become one of those people, you are very likely to be unsuccessful in the area of faith, and understanding of religion, because by doing so, you are bound to anger Allah in a very personal way. As Allah has said: “But say not – for any false thing that your tongues may put forth,- “This is lawful, and this is forbidden,” so as to ascribe false things to Allah. For those who ascribe false things to Allah, will never prosper”.[6]  Unless something is specifically prohibited in the Book or in the Sunna, it is better to leave it alone. Don’t be the person who jumps on the bandwagon, every time people get excited when they find something else that can call prohibited.

There is a certain legal threshold that is needed when we say that something is haraam. Something can be unethical but not haraam, or undesirable, but not haraam, or disliked, but not haraam. Many Muslims today, unfortunately, are inclined towards extremism and fanaticism, so we have to be more careful when we say something is haraam without evidence. There have been numerous instances, where Muslims, killed or maimed other Muslims for celebrating the Prophet’s birthday (which there is difference of opinion of scholars whether it is haraam or not), or where Muslims were condemned by other Muslims for visiting their families on certain days, and a few years ago, Muslims were shot dead in their homes, by other Muslims for watching the World Cup soccer match on television. Muslims routinely call each other infidels, fight and kill each other, and argue back and forth, other over issues newly made haraam issues, such as, Thanksgiving, Baby showers, birthdays and the like.

When things were doubtful, scholars of our Salaf (early generations) used to use the phrase; I do not like this or do not like that, without rendering something haraam without evidence. Notwithstanding that rendering something haraam without evidence is a major sin (kabeerah). Our goal as Muslims, should be to base our faith upon knowledge, and to try to curb the tide of extremism, and moral dysfunction in our ranks, and to stay focused upon what is clear in our revealed texts.

Therefore, never be in a rush to render something prohibited that is not already prohibited in the Book of Allah or in the Sunnah of the Prophet , but concentrate first, upon those things, that we know for a fact, and that are confirmed by textual evidence (Quran and Sunna), to be haraam. If you stay focused upon these things, you won’t have time to go about searching for things to make prohibited.  Wal Allahul Musta’aan.

Luqman Ahmad

Shaykh Luqman Ahmad currently delivers the khutbatul Jum’ah is the Islamic Society of Folsom in California. He can be reached at He is also the author of the book: “The Devils Deception of the Modern Day Salafi Sect”, available at

[1] Authentic hadith, collected in the Sunan of ad-Daraqutani.

[2] Except in the case of ibaadah (worship). Matters of worship need to be cleared by textual evidence, since the Prophet said, “Pray in the manner in which you have seen me pray”.

[3] Quran, 2:168.

[4] Quran, 66:1.

[5] Collected by Bukhaari and Muslim.

[6] Quran, 16:116.

Audio Khutba: Call Yourselves into Account Before You Are Called into Account, by Imam Luqman Ahmad

scales and gavelIt is an expectation from Allah that the Muslim Ummah police itself and call itself into account, and that we as a ummah, stand up for what is right. It is also expected that we as individuals stand up for what we believe, and put it into practice to the best our ability. It is unacceptable that during these times, Muslims abandon its role as an ummah that stands up for righteousness, even it’s against our own-selves. This is the topic of this khutbatul Jum’ah recorded at Masjid Ibrahim Islamic Center in Sacramento Ca. Click on the link below to take a listen.

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