Why Black American Muslim and Convert Communities are Headed Towards Extinction, by Imam Abu Laith Luqman Ahmad

Humanity-Extinction.jpg

In the view of many, Black American Muslims aren’t considered a real civilization of people in the first place, let alone a declining one. They are regarded by many as a fractional and insignificant part of the American Muslim demographic. A mere 13% of the total American Muslim population. When people talk about the future of Islam in America, Black American Muslims and converts to Islam, are conspicuously left out of the conversation.

Still, for those who are paying attention, There is ample evidence that American Muslim convert communities in the United States, the majority of whom are Black American converts to Islam, are headed for possible extinction. Well, perhaps not total extinction but certainly headed for nearly total marginalization and at risk to nearly disappear into thin air. This is a tough, taboo topic, unsettling at best. If any of it is true, which I believe it is, then we’ve got a crisis on our hands of civilizational proportion. There is no intelligent way to ignore this conversation.

Many folks prefer that American Muslim converts are oblivious to their own realities, especially when it comes to the decline of convert communities. Some people, even some converts, would rather that the American Muslim convert community look at the world through the rose colored glasses of others, and not through their own reality. In fact the national narrative as reflected on the news, in politics, movies and television of the American Muslim, However, there is an abundance of first hand accounts, testimonies, anecdotal evidence, and my own discussions with Imams and thousands of Muslims across the United States confirms that Black American Muslims are on a a precipitous and steady civilizational decline without a doubt.

That is the reality on the ground is that we (Black American Muslims) are here, and a living, breathing, and relevant part of Muslim America, but there are issues. We are a new civilization of new Muslims who are already damaged by post-slavery oppression and marginalization, coming from a hyper-jaahiliyyah lifestyle of broken homes, single parent households, pimp-hoe culture, coupled with multi-spheres of foreign Islamic influence. Add to that a trunk load of life changing, out of context, fatwas randomly thrown at our people from every which way over a period of forty years. Cumulatively, that is a lot for any new civilization to handle, Ignoring this reality does not make things any better.

We can swim in denial or continue kicking the can down the road. Nevertheless, there seems to be data that shows that the American Muslim convert community, a community already fractionalized, marginalized, and historically disadvantaged because of race, are at great risk of extinction, and here’s why.

Black American Muslims, who constitute the overwhelming majority of converts to Islam in America, rank dead last on every socio-economic barometer that measures well being in the United States of America. This does not change when they convert to Islam. Add to that the terrible burden of marginalization and near civilizational irrelevancy by the rest of the Muslim world, near zero growth as a religious demographic and it all adds up to an undeniable path towards extinction. That’s the way it looks on the ground based on the information we have. More isn’t studied about it because quite simply, Converts to Islam, specifically Black American converts to Islam, to most, even to themselves, simply aren’t worth the time or the investment, and it’s hard to say otherwise with a straight face. By all accounts as far as I can see, our own survival doesn’t matter to us unless someone else is willing to pay the cost, do the work, and hold our hand, and there’s no one else left, who is willing to do that.

The Pew Research Center, a well-known respected organization that has accumulated highly credible amounts of research and data about Muslims in America, estimates that there were “about 3.3 million Muslims of all ages living in the United States in 2015”.[1]  Which amounts to about 1% of the U.S. population (322 million) at the time of the study.  They estimate also, that by the year 2050, Muslims will constitute 2% of the American population, doubling their current percentage of 1%. which is why some people say that Islam is the fastest growing religion in America.

So all indications seem to indicate that there is a clear trajectory of growth of Islam and Muslims in the United States; numbers of Muslims, growth in new masjid construction, new Islamic schools, and institutions. Except in the Black American Muslim and convert community where new Masjid construction is at a virtual standstill. In fact, the number of African American Muslim communities and masaajid that cater to converts is on a decline.

Convert Muslims used exuberantly to believe, and many still do, that the glowing numbers of the Muslim increase in the United States meant that people were converting to Islam in droves, and that although the immigrant community was growing, the convert community was growing in similar proportion. That might have been the case 40 years ago. However, today, Islam is growing in America today largely through immigration of Muslims from Muslim lands, and in people having children, not through conversion. Over half of the projected growth of Muslims in America from the years 2010 to 2015 were from immigration.[2] New data released by the Pew Center in July 2017 states that excluding African American Muslims who are in prisons or otherwise institutionalized, American born blacks make up just 13% of the American Muslim adult population, which is less than half the 20 years ago number of 33% which places the current number of African American Muslims (excluding children) at around 266,000.[3] That’s down from just a few years ago. Still we would be hard pressed to locate that many AA Muslims because of the increasing scarcity of African American or convert masaajid in the United States.

There is other data as well which suggests that the American Muslim convert community is not growing in net numbers. Dr. Besheer Mohamed, a senior researcher at the Pew Research Center, and a Muslim himself, concluded in a January 2016 report that; “people leave Islam at the same rate that people convert to Islam”. He also concluded that; “There has been little net change in the size of the American Muslim population in recent years due to conversion.” (Mohamed, 2016)[4] This would seem to indicate that the American Muslim convert community is pretty close to zero net growth right now if you look at the raw numbers. My numerous conversations with imams, activists in the convert community, individuals on the ground who work in da’wah, and people paying attention to these trends, seem to confirm Dr. Basheer’s and the Pew Research Center’s conclusions.

If these conclusions and observations are even close to correct, and I believe that they are, then we have to consider that the convert community is headed for possible extinction. If such is true, that means that the demographic landscape of Muslim America over the next 30 years will change drastically. It already is changing faster than many people, especially coverts to Islam, realize. One of the reasons why you do not see African American, White American, or Latino American Muslims presented too much in the national narrative is because the numbers of people simply aren’t there. Thirty years from now, if there is no change in the trends, the American Muslim convert community, and their children will be probably be around 5% of the total population of Muslims in America.

Think it can’t happen? Then let’s consider something else; according to a 2011 CAIR (Council on American Islamic Relations) report, between 2000, and 2010, the number of masaajid (mosques) in the United States increased from 1,209, to 2106. An increase of 74%[5]. The overwhelming majority of new masaajid built from the ground up (estimated 90%) have been built, run and sustained by and primarily for Muslim immigrants. The American Muslim immigrant community is moving forward in leaps and bounds on many fronts wal al—humdu lillaah.  In addition to that, according to another 2015 CAIR report; “The USA’s estimated 2.4 million Muslims – are mostly middle class and willing to adopt the American way of life”.[6]

This characterization of American Muslims as mostly middle class however, is not true of the American Muslim convert community. The American Muslim convert community, the majority of whom are African American, are dead last in virtually every barometric indicator that measures well-being in this country; employment, access to health care, two parent families, college education, business ownership, incarceration rates, and access to capital. This is the reality, and this is why the convert community is being left behind on many fronts.

At this point, the political will for (immigrant Muslims) to address or be concerned about socio-economic, spiritual, developmental, or da’wah issues related to the American Muslim convert community is almost non-existent. The obvious moral imperative is to look at Islam in America as an all for one, one for all situation and to look at ourselves as a single brotherhood working together across the board. However, the operational and historical reality suggests otherwise.

The reality is that there are two distinct Muslim Americans separated by Muslim converts, of all races on one side, and the immigrant community on the other side. Sure, there are plenty examples of integration, mixing, and some amounts of local cooperation, but for the most part, we’re talking about two distinctly different communities, with two distinctly different trajectories. In the midst of it all, Immigrant communities by and large are growing and convert communities are declining pretty much across the board.

Immigrant Muslim communities are doing what they view are in the best interests for their constituents and for the people who help build, fund and support their masaajid and communities. Convert Muslims and communities that serve their needs, have been stuck in decline for a long time, not even realizing or openly discussing that they have issues that are specific to them, or acknowledging the demographic decline. All that is starting to change as a new awareness is setting in, but it’s happening in a somewhat awkward way. Just seven to ten years ago, it wasn’t acceptable for converts to even mention that their condition overall as Americans, differ from that of the general immigrant community.

Not too long ago you couldn’t talk about the racial divide, about the influence of foreign Muslim groups, sectarianism and confusing sub ideology on the convert community, or the sense of abandonment that many converts to Islam feel when they come into the faith. 10 years ago, people did not talk about the fact that there is a high turnover rate of converts to Islam and those who end up leaving the religion. So now all of that is coming out at once, so it’s a halting conversation that is a little disjointed and seems to go all over the place.

Let’s be honest. There are in fact, two distinctly different Muslim Americas; one made up of immigrants who are better educated, more affluent, more organized and more poised for upward mobility as citizens and as a Muslim community, and the other are the converts and largely African American Muslim counterparts, who are poorer, less educated, higher percentages of ex-convicts, single parent homes, less family support as far as their Islam is concerned, and very naïve to the realities of Islam in America and the quest for power and control.

There are plenty of moral reasons, but virtually no practical, or political reasons for immigrant communities to look back and lend a hand to the convert community. If you think that politics do not figure prominently in the inner workings of Muslim America, then you are woefully out of touch. Still, even if there was a a national spiritual catharsis and a serous concerted effort to attend to the needs of the American Muslim converts, it would run into numerous challenges as long as the American Muslim convert community does not do and think for themselves and determine their own self intersts as Muslims.  The groundwork has been laid for the success of immigrant Muslim communities and the groundwork has been laid for the failure of convert communities. I spell out some of the main challenges of the convert community in my book ‘Double Edged Slavery’, as well as other articles on my blog.

American Muslim Immigrant communities have done pretty well in overall in building up a viable religious and social infrastructure of masaajid, schools, institutions, legal, engineering, scientific and medical professionals, as well as research, service, and professional organizations, business men and women and strong intergenerational families. The generation that is coming are very educated, engaging, focused, and more and more are distancing themselves from some of the rigidity and backwardness of the old country. These are viable building blocks for any religious community in America, Muslim or otherwise.

Black Muslim and convert communities on the other hand, have not fared as well. There is a huge generational disconnect between one generation and the other.

As pop psychology replaces scripture, and the absence of generational continuity of Islam becomes common amongst younger Muslim generations, our ability to build Muslim communities for the future will be greatly compromised. The foundation of Islam is crumbling in Black Muslim America. The Quran and prophetic tradition are no longer the go to documents for guidance. There are scant institutional vehicles in the convert community (including masaajid), to pass anything along to our younger generation. Interestingly enough, the American Muslim convert community has spent much of the past thirty years under the inspiration of a dozen or so foreign spheres of religious influence. Whether it’s been salafiyyism, the different brands of Sufism, jihadism, the caliphate ideology, groups like Hizb ul Tah’reer, the Jamaa’aat ul Tabligh, the Ikhwaan ul Muslimeen, a phalanx of African Sheikhs, and others. Add to that, the roaming cheerleader section of Muslim converts who move from one issue to the next, providing the cheerleading or groupie section on a variety of global islamic issues that have little to do with their condition at home. Yet, there are negligible examples where convert loyalty to these outside groups, or dedication to outside and global issues have benefitted indigenous convert communities. There has been very little reciprocity.

Another unfortunate phenomenon that has occured is that the American Muslim convert community has spent a great deal of the last three decades arguing over religious minutia, debating over micro-doctrine, and looking overseas, sometimes to failed societies, for answers to their problems here at home. The Prophet ‫ﷺ said, “No people ever went astray, after they were guided, except that they were overcome by arguing”. [at-Tirmidhi]

Arguing and disputing with one another has taken up an incredible amount of time and energy and has not bode well overall for the convert community.  So while we were busy arguing amongst one another about shoes and socks, and madhhabs and minhaj, and sparring with one another using the views of our sheikhs as if we’re playing Rokem Sockem robots, something extraordinarily consequential has occurred. Time has elapsed, and a lot of time was wasted

Additionally, we’ve created a very confusing, hostile and contentious climate in many masaajid, and too many masaajid have been overrun with foreign sectarianized ideology that dismisses cultural and physical realities on indigenous peoples, particularly, the descendants of slaves. That trend is changing but the effects are already in place and has had generational consequence. People are waking up, but they are waking up to a deeply entrenched chaos. Like someone bragging about and admiring their house for years and they suddenly realize that the contractor misled them, and that the house is infested with termites, the electrical system were the wrong specs, and that the septic system has been backed up for months.

This is not to diminish at all the good that is taking place in convert communities, and I do see light on the horizon in sha Allah. However, it is an uphill battle. It has to start with raising consciousness which is what many of us are working to do. Once Black 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 many cases do not have a clue about our needs, then perhaps there can be forward motion. That’s just for starters and that’s starting to happen slowly.

This is not meant in any way as a slight towards immigrant Muslims; we are all, at least in principle, brothers and sisters in islam. It is simply the reality of our condition that we be realistic and truthfully forthcoming, and it is not a matter of placing blame on this or that group.  There is light at the end of the tunnel because Allah is Light, but this is an uphill struggle and many of our people do not yet know or believe that they are free and there are many others who fear that indigenous Muslims would wake up.

One more thing we have to keep in mind is that the convert community is lacking in institutional presence. Just add up the numbers of Jum’ah attendees or the number of people who are connected to actual physical masaajid or communities. You need the critical mass in order to have protracted forward motion. That’s the physics of Muslim communal growth. In fact the basis of Muslim community centers around things like congregation, an Imam, a shura, establishing prayer in congregation, and responsible individuals who are in charge of dealing with the different religious as well as temporal affairs of the Muslims. Nearly every immigrant community that I know of, has these elements. Without them we are simply a scattered community that only comes together on the Eids maybe. Then there are talented, willing, energetic and intelligent people in our midst who have no where to plug in. the doors of inclusion are locked to them in many fledgling convert communities. Thousands of individual Islands can not sustain communal growth. That’s the math. Islam is a way of life but it’s also a system and if we ignore the systems aspect of our religion, then we’re just reduced to wishful thinking. Then there’s the issue of religious knowledge (a whole separate topic) which many of us completely ignore.

It’s not so much worrying about who Allah will hold accountable for it because Allah will hold all of us, everyone for everything according to how He sees fit. It’s more a matter of recognizing the trending decline of our communities and coming up with strategies, for stemming the decline and for rebuilding. Too many want to sit around and chant slogans, and rallying cries, or wallow in denial while the community is crumbling. Now is not the time for that. It is tragic when people enter into this faith and fail to pass it down to their children, or sometimes not even fully embrace it themselves. even worse when people live their Islam through someone else’s reality without never having experienced its core beauty.

In order to fully engage your Islam so that it becomes more than a bevy of regurgitated slogans, and faddish adaptations that you pick up and then discard later, you have to believe in it in its totality, and practice it as a lifestyle. However, the secret to it all which is reality is not a secret at all is that you must be engaged with Allah; that you must worship Him Alone without partners. The best way to understand our history is to hear from those who were present, or those who heard from those who were present. Three things we should focus on if we are to stem the tide towards civilizational decline in my opinion. 1. Generational continuity. 2. Preservation of our history. 3. Congregation. Without these three, any way forward is murky at best. Wal Allahul Musta’aan.

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, researcher and consultant. He is presently an Imam, khateeb and resident scholar at the Toledo Masjid al-Islam in Toledo, Ohio. 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 “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 salafi ideology. He blogs at, imamluqman.wordpress.com, and can be reached at imamabulaith@yahoo.com.

[1] http://www.pewresearch.org/fact-tank/2016/01/06/a-new-estimate-of-the-u-s-muslim-population/.

[2] http://www.pewresearch.org/fact-tank/2016/01/06/a-new-estimate-of-the-u-s-muslim-population/.

[3] http://www.pewforum.org/2017/07/26/demographic-portrait-of-muslim-americans/.

[4] http://www.pewresearch.org/fact-tank/2016/01/06/a-new-estimate-of-the-u-s-muslim-population/.

[5] https://www.cair.com/images/pdf/The-American-Mosque-2011-part-1.pdf

[6] https://cair.com/press-center/cair-in-the-news/4804-cair-american-muslims-reject-extremes.html

Top Ten Priorities For American Muslims in 2016, by Imam Luqman

image2016 Top Ten Priorities for American Muslims

(faith based list)

  1. Remove politics from the practice of our faith, and give the religion back to Allah. Everything we do in the name of our religion should be for the sake of Allah and not for the sake of our public image, for the sake of popularity, or for the sake of defraying criticism.
  2. Have an open and honest discussion about the racial divide in Muslim America. We have to be true to our faith and candidly address the issue of racial division in Muslim America. This will be a sober conversation. However, we can get through it and we will be much better off at the other end. It will free us from denial.
  3. Separate politics from the religion. We cannot serve two masters. In the midst of decrying that ISIS has hijacked our religion, our politics seems to have hijacked our morality.
  4. Give American Muslim Imams the autonomy to shepherd their communities according to what their own knowledge and experience tell them and not based upon some national consensus. The ones in America who need to be representing Muslims are the imams, not our political leaders. We need to let our imams assume their rightful roles as stewards of our faith, and not silence them or control what they can and cannot say.
  5. Stop emphasizing ‘American’ in everything we do and say. It doesn’t have to be; American Muslims do this, or American Muslims did that, or look at us; we are American Muslims! We need to stop that. At this point it’s overkill, and It getting old.
  6. To national Islamic, political, advocacy, and policy organizations; Stop presenting a single narrative of Muslim America that excludes indigenous African American, White, and Latino Muslims. No one has to right to represent all American Muslims. We are too diverse of a group with a diverse history, sentiments, understanding of moral priority and  different sense of politics.
  7. Stop sloganizing our religion and cease from using these stupid slogans and talking points; “somebody hijacked our religion”, “Islam is peace”, “ISIS has nothing to do with Islam”, “Islam is as American as apple pie”, “Islam is just like Chistianity”.
  8. Give up the idea of crafting a singular identity for American Muslims. Each Muslim American, if they don’t already have one, needs to simply get their own identity. It’s not that difficult you know. Making or crafting an identity summons images of Frankenstein, the Borg, or impersonating God, and I’m pretty sure its haram anyway.
  9. Stop denying that there are two Muslim Americas, one for immigrants and one for indigenous Muslims. The sooner we can accept our reality and deal with what needs to be dealt with, then the sooner we can move on as a people of faith.
  10. Stop thinking that you have to respond to every insult, and every criticism of Islam and Muslims.
  11. Find out the true identity of the person or persons who are in charge of the anti-Islamophobia campaign.

Top Priorities for American Muslims (Politically based list)

  1. Defeat islamophobia and crush the islamophobes once and for all.
  2. Do more networking with non-Muslim organizations so that we can defeat islamophobia.
  3. Do more charity work and get good press and pictures so that we can defeat islamophobia.
  4. Register one million voters so that we can create a Muslim voting block to target islamophobic politicians and defeat islamophobia.
  5. Make sure that America knows that Muslims are afraid of islamophobia so that people can take pity on us and we can defeat islamophobia.
  6. Hold more conferences with themes centered around islamophobia so that we can defeat islamophobia.
  7. Get more people to say good things about Muslims and perhaps target some celebrities and prominent Americans for this so that we can defeat islamophobia.
  8. Shut down any dissent from within the American Muslim community about the insanity in how we fight islamophobia so that we can defeat islamophobia.
  9. Keep talking about islamophobia so that Muslims will stay focused on islamophobia so that we can defeat islamophobia.
  10. Do more interfaith work, pray in more churches, consider celebrating Easter, and get better at denouncing terrorism, so that we can defeat islamophobia.

American born Luqman Ahmad, is a life long Sunni Muslim, the son of converts to Islam. He is a writer, consultant, and has been the Imam of a Northern California mosque for twenty years. 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, imamluqman.wordpress.com.  The sentiments shared in this article are his own and not representative of any of his professional affiliations. He can be reached at, imamluqman@masjidibrahim.com

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 Amazon.com. You may visit his web page at imamluqman.com, or contact him @ imamluqman@masjidibrahim.com

Can Muslims Create an American Identity? By Imam Luqman Ahmad

The Muslim American reality in the United States as it stands today is a relatively new phenomenon. The jury is still out regarding what our domestic identity as a religious minority will eventually be in the United States, and it depends on a variety of circumstances and how we as individuals, as disparate groups, and as a religious minority collective, decide to move forward.  Identities take place through the natural process of social evolution, and ultimately, it is a behavioral issue, and a historical narrative, not a public relations issue. When Muslims attempt to create a sanitized apple pie version of an American Muslim identity, then the audacity of such an attempt becomes itself, part of our identity.

Muslims have been a part of America’s social fabric since the 1600’s when the first Muslims were brought here as slaves. A domestic identity is not something that you create in a laboratory, or stage for public consumption as if you are on a Hollywood soundstage; people’s identities are real, and personal. That’s the American way. It is a culmination of who, and what you are as a people. With that respect, there are many types of Muslims with different histories, different agenda’s and social realities, and different ways of looking at themselves. All of that combined; make up a people’s identity. There are indigenous African American Muslims who are Sunni orthodox and have been practicing a purely American brand of Islam for decades; that’s an identity, and there are other converts who need a sanction from a sheikh, 10.000 miles away in order to make daily life decisions; that’s another identity.

There are Muslim immigrants who are insecure about who they are, and have yet to find their place in American society; that’s an identity, and there are other immigrants Sunni, and Shiite, who have found their place as Americans and have never looked back; that’s an identity. There are new arrivals of Afghani, and Iraqi refugees from the war who are just trying to find some peace and a simple new life without killing, and they have their own identity. There are conservatives, there are liberals, there are democrats, republicans and independents; these are identities. There is working class, middle class and well to do American Muslims that all have their own identity. Some Muslims are devoutly religious and some not so much, and each has their own distinct identity.

American Muslims have come from many diverse paths that led them to where we are today. The notion that a singular, made for the media consumption, Muslim identity can be crafted by a few American Muslim intellectuals (mostly of foreign descent), is absurd, problematic, and misleading. We are who we are; with our differences, our problems, our successes, and our failures. We are all American Muslims with our different politics, backgrounds, proclivities, pastimes, lifestyles and ways of being American.  That’s the real identity of American Muslims. In the year 2012, the fact that Muslims are still talking about crafting an American identity, underscores just how much many Muslims misunderstand American society, and the reality of American independence and individualism.

Imam Luqman Ahmad

Imam Luqman Ahmad is the Imam of Masjid Ibrahim Islamic Center in Sacramento Ca. He can be reached @ imamabulaith@yahoo.com

Fatwas and the Responsibility of Muslim Scholars in America, by Shaykh Abu Laith Luqman Ahmad

Some fatwas need to be revisited. There’s no harm in that when it’s necessary. It is the responsibility of scholars to revisit legal edicts (fataawa) when new, better and more legitimate information is available or presented, or when circumstances change. It is also their responsibility to not issue rulings anonymously or from behind a veil like the Wizard of Oz. A great many rulings issued to and about Muslims in the United States have been errant, baseless, and incoherent. Sometimes religion and even lives have been ruined because of it.

Islamic scholars occupy an important place in Muslim society. They are the guardians of sacred law and are often considered to be amongst the elite of our faith. In one tradition, the Prophet (SAWS) stated; “The Scholars are the inheritors of the Prophets[1]. The preservation and transmission of sound Islamic knowledge and guidance is compromised without the works and efforts of our scholars. Without them, people are destined to being misinformed about their religion, and to be misled by Iblis in handling their affairs. In another tradition, the Prophet (SAWS) said: “One Scholar is harder against the devil than a thousand worshippers[2]. The Quran states that people are elevated by their religious knowledge “Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well- acquainted with all ye do.” Quran 58:11. As teachers, guardians and interpreters of sacred law, Islamic scholars deserve our respect, support, and our gratitude.

Scholars of Islam are responsible for upholding the sacred trust that accompanies the acquisition of religious knowledge; which is to explain the religion clearly and concisely and not cover up any part of it; “Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah’s curse, and the curse of those entitled to curse” 2:159. In today’s turbulent times, the role of Muslim religious scholars and qualified[3] teachers takes on a special significance for  at least three reasons;

  1. The first being; the scarcity of people who possess sound and accurate islamic knowledge; It was related in the hadith of Anas ibn Malik that the Prophet (SAWS) said: “From among the portents of the Hour are (the following): 1. Religious knowledge will be taken away (by the death of Religious learned men). 2. (Religious) ignorance will prevail. 3. Drinking of Alcoholic drinks (will be very common). 4. There will be prevalence of open illegal sexual intercourse[4]. We      are living during times of pervasive ignorance of religion, and in the United States, we are the only major religious group where our political and advocacy groups eclipse religious groups as the de-facto leaders of the Muslim community.  Additionally, we routinely take upon ourselves religious edicts (fataawa) from scholars in faraway lands who have limited knowledge of our domestic customs, our history and our condition.
  2. The second reason is that religious scholars have the responsibility to stand as barriers between ignorant Islamic leadership and the Muslim people themselves; “Verily, Allah does not take away knowledge by snatching it from the people but He takes away knowledge by taking away the scholars, so that when He leaves no learned person, people, turn to ignorant as their leaders; then they are asked to deliver religious verdicts and they deliver them without knowledge, they go astray, and lead others astray[5]. Scholars of today need to not only address the condition of the general public; they must also be willing to address those who are in authority,   and those who make decisions for and on behalf of Muslims.
  3. The third reason is that the world has changed, and in today’s globalized environment, Muslim people are mixing cultures, ideas, ethnic tendencies, and beliefs into one big melting pot in America.  Muslim scholars are tasked not only with helping to help break down the obvious and sometimes intractable barriers between the diverse Muslim peoples living here in the United States, they are also (the ones who make our business, their business), charged in helping to maintain the religious and spiritual nature of the American Muslim trajectory, and making sure that our politics do not trump our morality. That means that they have to understand Islam in a morally applicative sense, understand what’s going on in the land in which we live and work, and understand the people upon whom they deliver critical rulings of law. Scholars of Islam have to take the added step whenever and wherever  possible, to familiarize themselves with the common people, and the intricacies of American life and culture, about which they render judgments and opinions. The Prophet (SAWS) said, “The Muslim who mixes with the people and is patient with their ills is better than the Muslim who does not mix with the people and is not patient with their ills.[6]

Some Islamic scholars residing in the Muslim world, find themselves either woefully unfamiliar, or subtlety indifferent to America in general, and towards American people specifically, and in the process, issue unfair and unrealistic rulings towards Muslims Americans who are socially integrated into our country’s fabric. For example, the fatwa ruling that it is not permissible for any Muslim to even reside in the United States. Some, scholars, due to their ignorance, and or bias towards American culture and her people, and often operating from abroad, have managed to demonize virtually every aspect of American culture and way of life. Sports, birthdays, Thanksgiving, family photos, decorating homes, designer clothing, thikr beads, wearing jeans, baby showers, attending graduation ceremonies, saying ‘what’s up brother’ to a stranger on the street, being in a good mood during Christmas season, wedding rings, visiting graves of relatives, bereavement practices, women entering Masaajid, loving one’s country, and a host of other things have ended up on the prohibition list of one scholar or another. Other scholars have done great disservice to Muslims and to Islam by issuing verdicts that allow the sale of intoxicants in our cities, despite the Quranic ruling against it.

Some Muslim Americans find themselves apologizing for being born in this country of ours as if it were a curse. Other Muslims argue back and forth with each other over rulings rendered by scholars regarding what’s permissible and what is not. Because of irresponsible law rendering, the average Muslim, especially the convert, who simply wants to worship his or her Lord, and live an Islamic lifestyle, is often left in an almost perpetual state of confusion. Because of the multitude of conflicting and sometimes nonsensical religious rulings, such as the fatwa that American Muslims wage military jihad upon our own neighbors, or the fatwa that selling intoxicants in American is permissible as long as the buyers are not Muslim, many Muslims are resigned to a state of moral dysfunction. Scholars, as they learn more about American society alternately prohibit things in one instance and then make them permissible according to their own evolutionary knowledge of our country, our culture and our way of life.

Anti American oratory has surreptitiously made its way into the modern canonical dialogue of Islam. Many American Muslims have been morally blackmailed into having to repudiate American culture in order to find acceptance as Muslims by immigrant scholars. Even today, rhetoric from a minority of Muslim scholars and some imams are replete with anti-American invectives or rallying cries against so called ‘western culture’ or values. It is ironic however, that from an Islamic theological perspective, morality has no hemispheric basis; “to Allah belongs the east and the west, wherever thou turnest, you shall find His (God’s) Face”.

Thus, Islam for many Muslim Americans has become too complicated to be user friendly. The dozen or so, often conflicting spheres of scholarly influence has created a virtual merry-go-round of Islamic thought in America, and we need to do something about it. Understanding how to apply Islamic law and morality, in the United States, require a thorough understanding of the shariah, the culture norms of the people, as well as the inclusion and consultation of bother indigenous American Muslim imams, laymen and intelligentsia and their immigrant counterparts. This is why it’s so important to address sectarianism as well.

The famous 14th century jurist, Ibn Qayyim al-Jawziyya[7] alluded to this issue very succinctly; when commenting of the necessity of understanding people’s cultural practices, he said: “This is a major foundation that every mufti (legist) or ruler needs; he must be both well-versed (in peoples traditions) as well as matters of command and prohibition and then apply them both simultaneously. Otherwise he will do more harm than good. If he is not intimately aware of an issue in which people have particular understanding, a transgressor will appear to him as the transgressed and the truth will appear to him as falsehood and vice versa.

Ibn Qayyim went on to say: “Because of his ignorance of the people, their traditions, their conditions and their habits, he will not be able to distinguish (between truth and falsehood), Thus, it is imperative that (the scholar) understands the machinations of the people, their deceptions, their cultural traditions and their habits because fatwa (religious rulings) change with the changing of time, place culture and condition, and all of this is part of the religion of Allah.”[8]– Ibn Qayyim al-Jawziyya (D. 751 A.H.) quoted from: “Ii’laan al-Muwaqqi’een an Rabbil aalameen” vol. 4, p. 157

There’s nothing inherently wrong with traditional scholarly interpretations of our religious texts and there is no pressing need to reinterpret the Quran or hadith of the Prophet (SAWS) to fit modern times.  Our scholars (and there have been tens of thousands of them) have done a pretty exquisite job at maintaining the integrity of our texts, and explaining them to both lay people and other scholars. Its less a matter of reinterpreting texts than it is having contemporary scholars using the our sacred texts contextually to fit the reality in which we live.

There is a false assumption by some, including some scholars, that people who were born and raised in the West, or more specifically, the United States do not have the ability to understand Islam, our religious texts or the associated sciences to any degree that someone coming from the Muslim world can. This misconception alone has a tremendous impact upon or national conversation about the challenges facing Muslim America. Then there is the issue of racism, marginalization of Blacks, and the influence of geo-political realities that taints and sometimes tends to prostitute modern day scholarship. Marginalization of ant part of the American Muslim demographic is a big deal.  You can’t ignore and marginalize an entire people and then expect to apply scholarly rulings and analysis to them when the very basis of fiqh application is to know the subject,  and their condition. The fluidity and hence, value of Muslim scholarship is connected to situational relevance. This is something that I have written about elsewhere.

Nevertheless, American Muslims need to realize that this is our country, and our homeland. If we want to make it better then we have to be better. So we need to be certain that Islamic rulings for and about American Muslims  are not tainted by anyone’s political prejudices, cultural sensitivities, racial or ethnic biases, or ignorance about America and our way of life. Granted, this is a difficult topic. Nevertheless, it is one that must be addressed if we have any hope from curbing the undercurrent of sectarianism and religious extremism that still germinates in Muslim America. As Muslims, our first duty is to our Lord, and our number one priority is our own salvation. As American Muslims, we have the god given right to look out after our own spiritual self-interests, and it starts at home.

Imam Luqman Ahmad

Shaykh Abu Laith Luqman Ahmad, a Philadelphia native, is a writer, a researcher and Imam of the Islamic Society of Folsom, in Northern California. He is a former executive committee member of the North America Imams Federation (NAIF), and the CEO of ‘Mosque Without Borders’, an organization that address Muslim sectarianism in the United States. He is also 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, and the book: “The Devil’s Deception of the Modern Day Salafi Sect “, a look at the ideological underpinning of modern Salafist extremism. He blogs at imamluqman.wordpress.com, and can be reached at imamabulaith@yahoo.com.


[1] Collected by at-Tirmithi, Ahmad, Abu Dawood and others.

[2] Collected by at-Tirmithi and Ibn Majah.

[3] We mention qualified teachers because unqualified teachers should refrain from teaching religion.

[4] Collected by Bukhaari.

[5] Collected by Muslim.

[6] Mish’kaat al-Masaa’bih.

[7] Died 751 A.H.

[8] I’laan al-Muwaqqi’even an Rabbil Aaalameen, vol. 1. P. 157.

Things You Should Know About Allah, by Imam Luqman Ahmad (basic aqeeda)

There is no knowledge that is more precious, or more valuable than the knowledge of Allah, and the He is The One and Only True God. To know this fact, is a gift that Allah, by His mercy, goodness, and generosity, bestows upon His servants as He pleases. Allah is Complete, Perfect, and free of any blemish, and He is not in need of any of His creation. His Glory, majesty, and grandeur would not diminish by even the slightest measure, if all of humanity, and all manners of life ceased to exist. No one can behold the full splendor, glory, and magnificence of Allah be He Exalted and Glorified, far beyond what they ascribe to Him. Not even the beloved Prophets who are the most knowledgeable human beings with regards to Allah, can behold Allah in His fullness, for He has no limits. For He cannot be confined by the vastness of any vessel, ocean, heart or imagination. He is Allah, and by His mercy, He exposes Himself to His creation as He pleases, and every time we are fortunate enough to see, understand, or behold something about Him that we did not know before. We are fortunate, graced and thankful.

Know Beloved that Allah sub’haanahu wa ta’ala is the One and Only True God. He has always Existed, He shall never cease to Exist, and nothing comes into being except by His Divine will, for Allah does whatever He pleases. Nothing exists or ceases to exist except by His desire, for He is Allah, the Living and the Self-Subsisting.  The creation of the heavens and the earth and all that is between them came about because of His will, and none of this required any effort on the part of Allah sub’haanahu wa ta’ala, because He, and He Alone, is in complete control of all there is and all that there will ever be.  When He wants something to exist, He simply says ‘be’ and it becomes. That is Allah; there is no god besides Him.

There is nothing that goes on in any of the millions of galaxies that are known about, and that are not known about, except that Allah is aware of it happening, before it happens, after it happens and while it is happening. If a snowflake falls in Antarctica, if a rose petal blooms in Stone Mountain Georgia, or if a spoonful of sugar is sprinkled into a cup of coffee in New York City, then be assured that Allah be He Exalted and Glorified, is aware of its shape, its size, its weight and volume. If an autumn leaf falls to the ground in New Hampshire, then Allah sub’haanahu wa ta’ala is aware of the speed by which it spirals to the ground, its exact color and the detail of its specifications.

Every attribute of Allah sub’haanahu wa ta’ala is an attribute of completion and perfection. Even the sound of His Holy Name; Allah, stirs the soul, and bends the heart like no other can. Allah is deserving of worship; it is His right, and His right Alone, for He is Allah, the Holy One.

So know without a doubt beloved, that Allah has knowledge of the unborn before they are born, that He fashions every fetus while it is in the womb of its mother, He is aware of its perfections and deformities, and He knows every creature by name. That is Allah; He knows your fears, your wants, your hidden secrets, and your every thought, and He is closer to any one of us than our jugular vein. That’s Allah. Be aware beloved that Allah knows your blood pressure, your pulse, your sugar level and your heartbeat with direct measure, and there is nothing like Him, nor is there anyone or anything that can overtake Him. The blood that flows through my veins, and the heart that beats in my breast  is by His command, for He is Allah, the Sustainer. There is no illness except that Allah can heal it, there is no pain except that Allah can relieve it, and there is no problem faced by any human being except that Allah has the ability to solve it according to His will. Know beloved Muslim, that Allah has no partners, he has no son, no boss, no master and no equal or peer. Allah submits to no one, and everything submits to Him. He hears the one who thanks Him and to Him is all praise, for He is the Master of the Day of Judgment and everything that precedes it. Know also that the most beloved human beings to Allah are His Prophets, and that Ibrahim (AS) was His Khalil. And know also, that Allah is Good and He only accepts good, and He has commanded that none is to be worshipped except Him.

Everything that Allah does is for a purpose and done in truth. The planet earth spins and orbits it course by Allah’s command and there is nothing in the heavens and upon the earth except that it will come to Allah in submission, either willingly or unwillingly. It is a fact that Allah shall inherit the earth and everything that is upon it, so be advised beloved that Allah knows the seen as well as the unseen, and He, Allahu sub’haanahu wa ta’ala is not limited by time, space, or epoch, for he is the Perfect One, and is free of every defect or shortcoming. That is Allah, He is the Lord!

Therefore, know  that Allah sub’haanahu wa ta’a is not limited in His will, for He wills what He wants. Nor is He limited in His power, for He takes what He wants, nor is He limited in His knowledge, for He teaches whom He wants, nor is He is not limited in His mercy, for He forgives whomever He pleases, for He is Allah, the Victorious, and the Sustainer. He has it written across His throne that His mercy precedes His anger, so know that Allah has power over all things. Bear witness that Allah has created the heavens and the earth in six days, and His Throne was upon water. Everything upon the planet shall eventually perish, and the only thing that will remain is the Face of Allah the Mighty and Glorious God. So bear in mind beloved that were Allah to call people into account for their transgressions, then there would be nothing left on the face of the earth except beasts, but He postpones our demise until an appointed time, and when that times comes, we cannot delay it for not even one iota of time, nor can we hasten it, because He is Allah, the Giver of Life, The  Causer of death, and the One to Whom we shall all return. That is because Allah is the Beginning and He is the End and He has full command of all creation. I urge anyone reading this to remember well that Allah is the Truth, He speaks the truth, He guides to the Truth, He judges in truth, He created everything by truth, and He is Guardian over all that there is.

Allah cannot be defeated, no force can stop Him, no challenger can best Him, no opponent can oust Him, and no champion can subdue Him, for He is Allah the Originator of the heavens and the earth. Look around you beloved, and you will clearly see that Allah brings the day into the night and He brings the night into the day. He punishes whomever He pleases, and takes revenge upon whomever He pleases, for He is the Strong and the Capable. He is Allah, there in nothing like unto Him. You cannot hide from Allah, you can’t duck Him, you can’t bribe Him, and you cannot speak in His presence on the Day of Judgment except with His permission for He is Allah, the Almighty God. There is no refuge from Allah except to Him, and no one can withhold what He decides to grant or grant what He decides to withhold for He is the Subtle, and the Apparent. Be aware beloved that Allah be He Exalted and Glorified is Far Above what they ascribe to Him, He never fails, He never falters, He never misses the mark when He aims, and He never over steps past what He intended, for He is the Irresistible and the Wise.

He never weakens, He never gets tired, sleepiness never approaches Him, and there is none that can overpower Him. He needs no rest, no sleep, no food or drink, and He is free of all needs. He is Allah, the winds and the waters of the earth are under His command, and there is no god besides Him. He is a Lord upon Whom if you depend upon Him, it is sufficient for you, if you answer His call, you will be uplifted and if you humble yourself to Him, He will raise you in degrees, for He is Allah. It is He that knows the whispers that you have with your own self, and if there are three people in a private meeting, He is the fourth, and if there are five, He is the sixth and if there are less than that, or more than that, then He is with them no matter where they are. That is Allah sub’haanahu wa ta’ala; He is the Giving and the Eternal.

He is the witness of every word and every occurrence, and if you called upon Him in the pitch of night, He has the ability to respond; for He hears every cry, every supplication, and every praise; and whether you call Him Allah or call Him al-Rah’maan, to Him belongs the beautiful names. Know beloved, that Allah guides who He pleases, and He leads astray who He pleases, and that no one has a monopoly on His guidance; no scholar, no Imam, no group, no country, no ethnicity, no prince and no pauper, for guidance is His, and His Alone; for He is Allah, the Guider and the Magnificent.  If you support Allah He will support you, and make your feet firm. Therefore, be certain that Allah is a Just Lord, He is the Fairest and Most Judicious of Judges, and He wrongs not a single soul and no one can deliver mercy like Him for He is the All Knowing and All Seeing. Allah sub’haanahu wa ta’ala does not love the wicked or deceitful, nor does He burden the slave with more than He can bear for He is Allah, the Rightly Guided.

He comprehends sight, yet sight cannot comprehend Him, He is the Light of the heavens and the earth, and to whomever Allah does not extend to him light, then he shall have no light, because that is Allah sub’haanahu wa ta’ala, the Avenger and the Patient. Allah loves the righteous, He loves those who repent and those who purify themselves, and in His hand is all good.  He does not love the crooked, nor the ungrateful, nor does He love every arrogant boaster for He is the Holy and Sublime.   Allah favors the righteous over the wicked but Allah’s mercy extends to both the righteous and the wicked. Allah feeds the righteous and the wicked, Allah allows both the righteous and the wicked to partake of His bountry. Allah will often render the wicked into being righteous and render the righteous into being wicked because no man or woman, stays the same throughout their lives.

Allah performs miracles for whoever He wants, wicked or righteous. That is because no one owns Allah. No one controls Him, no one tell Him what to do, tells Him who He can extend His mercy to, dictates for Him how he distributes His sustenance [rizq] upon the earth. That is why He is the Only God, that’s why he is Allah. Allah performing miracles has nothing to do with the slave or the wicked; it has to do with Allah, and Allah always does as He pleases. Without fail. is Generous Lord, He is Kind; and He gives sustenance to whoever He pleases without measure, for Allah is a Lord Who keeps every promise, fulfills every contract according to His will, and He does not renege on His word, not ever, for He is Allah, the Most High, He is my Lord, your Lord, the Lord of Ibrahim, Moses, Jesus, and Noah, and Muhammad Ibn Abdullah is His Messenger (SAWS).

salafi book cover amazon

This post is dedicated to Allah sub’haanahu wa ta’ala Imam Luqman Ahmad New book available by Imam Luqman Ahmad: “The Devil’s Deception of the Modern day Salafi Sect”, A detailed analysis of the Modern day Salafiyyah Sect, their beliefs, practices, and influences upon the religious landscape of Muslim America. In particular, the indigenous American Muslim population. Available @Amazon.com You can reach Imam Luqman Ahmad @ imamluqman@icdph.org.

The Tale of The Two Muslim Americas By Shaykh Luqman Ahmad

Scripturally speaking, at our core, all Muslims are a single brotherhood. Why? because Allah says so that’s why. [“Verily the believers are but a single brotherhood“]. – 49:10.  This is true  whether or not we believe it, or practice it. However, in the United States of America, in our communal and social assignment as a Muslim American demographic, we are still brothers and sisters in Islam but, there are two Muslim Americas; and it’s not just a tale; it is a reality.

Go to any major American Metropolis where there are a sizable number of Muslims; Philadelphia, Atlanta, San Diego, Chicago, Atlanta, Los Angeles, Washington D.C., St. Louis, Kansas City, Cleveland, and Buffalo, the Carolinas, and and anywhere and everywhere else and you’ll find almost without exception, two distinctly different versions there are Muslims and you will find; in one corner, multi-million dollar Masaajid that are well-funded, and made up of very affluent professionals and their families, and in the other corner you will find a small nondescript Masjid, usually a storefront, or a converted building, that is struggling in many cases to keep its doors open, pay its bills, and fund programs. In the former, there will be a largely immigrant Muslim community, and in the latter, there will be indigenous Muslim American converts, made up of mostly African-Americans. This is the case in virtually every major city in America where there are Muslims; a tale of two Muslim Americas.

“By all credible accounts, indigenous African-American and convert Muslims have been relegated to a second class and sometimes even third class status in modern-day Muslim America.”

African American and converts Muslims are largely invisible in television coverage, in the national news, and in ridiculous Muslim reality shows on television. Whenever there is mention of American Muslims in the media, the reference is made to immigrant Muslim communities, indigenous American Muslims are almost completely ignored. More often than not, the people and organizational leadership, who illegitimately claim to speak on behalf of all American Muslims, who determine domestic Muslim priorities and who define which issues are deemed most important, are political leaders, and board members of national Muslim political and advocacy organizations, not imams, clerics, or leaders of actual religious congregations, and these spokespeople and policy makers are almost always immigrant Muslims. Subsequently, many Muslim Americans find themselves thinking and confronting challenges politically, not morally, which is why the topic of the two Muslim Americas is never mentioned.

Traditionally, converts, imams, and more spiritually oriented Muslims of all backgrounds tend to look at things from a moral perspective, not a political one. Conversion to the faith itself is a moral decision; there’s nothing political about it, and there is nothing to gain except guidance. Thus, many converts, every day Muslims, and those concerned primarily with salvation become confused when the so-called Muslim leadership become almost obsessed with status, power, and controlling the message of Islam and the trajectory of American Muslims, even at the expense of our own moral values. It is unlikely that the Prophet (SAWS) would have sanctioned the war against islamophobia, especially in light of the verse;

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيرًا وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الأُمُورِ  (Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.) 3:186. It is also unlikely that the Prophet (SAWS) would have sanctioned  that we as American Muslims would characterize ourselves as oppressed, given the tremendous amount of material wealth, access to food, housing and physical resources that we here in the United States. Nor would the Prophet (SAWS) have sanctioned Muslim imagery and public relations over moral substance when it was he who said; “verily Allah does not look at your outer shapes or your bodies, but He looks at your hearts”.[1]

In the past thirty years, billions of dollars have been put into building masaajid, and Islamic Centers, setting up schools, propping up political and advocacy organizations and educational endowments in the name of Islam and in the name of furthering the cause of Islam in America. However, only a very small percentage of that funding goes towards masaajid and institutions that serve the needs of indigenous American Muslims in the cities of America. Subsequently what we have seen over time is the establishment of two distinctly separate Muslim Americas. This reality, arguably more than anything else, defines who we are as an American Muslim community, and shapes in large part, our moral reality, and our civilizational trajectory.  It sort of resembles ‘Jim Crow’ Muslim American style.

The debate about the two Muslim Americas is an ongoing one and there are varying opinions about whether it is a problem at all. African-American, Latino and even Caucasian Muslims will tell story after story about being marginalized and disrespected by their immigrant counterparts, about being in the mall giving salaams and not having the greeting returned to you, or having an immigrant Muslim question your Islam. Recently an African American Muslim woman in her sixties, who converted to Islam in the 1970s, related the story to me about how she, wearing full hijab, was questioned whether or not she was a Muslim by an immigrant Muslim store owner. Such accounts are plentiful.

After more than forty years of direct observation, and hundreds, of source testimonials, it is clear that it is very unlikely that American Muslim converts can successfully integrate into immigrant masjid communities or to ever be accepted as equal in a practical sense. The level of denial and taboo about dealing with the race issue is too great, and there are too many differences in goals, priorities, and objectives.

American Muslims constantly relate stories of how they are disparaged and marginalized by the immigrant community. People are quick to relate to you the ‘Bilal story’, and swear that there is no racism in Islam. However, the reality on the ground is that we are an ummah where people are frequently judged by their race, and their ethnicity.  If you are an African American Muslim, you are expected to assume the subordinate position.  If you ask African-American Muslims about their experiences, you will hear story after story after story after story of indignation, hurt, disappointment,  when made to feel like you are less than.  Of course there are those who say it is only imagined, but I believe that after 400 years, African-Americans have come to know a little something about racial prejudice.

This is the tale of the two Muslim Americas, on the one side, are a people who according to a CAIR / Pew study, have the highest per capita income of all Americans, the highest percentage of people with post-graduate degrees, the highest percentage of businessmen, the highest percentage of home ownership, while on the other side of the coin are indigenous African-American Muslims who are dead last on virtually every socio-economic barometer that measures well-being; employment, education, health care, disease, home ownership, single parent households, and so on. They are two separate American Muslim communities with minor areas of overlap here and there. Nevertheless, this has become the reality of Muslim America.

How these two Muslim Americas interact and address this chasm says a lot about who we are since the fundamental message of the Prophet (SAWS) from the beginning to the end of prophetic period was the integration of all people into one community under faith. Many Muslim Americans, both immigrant and indigenous, are not happy at all with this divide and are diligently working to bridge the gap, but so far it is an uphill battle.  The power elite of Muslim America are made up of only a small percentage of American Muslims; however, using money and politics, they are bent on controlling the debate, the issues and the path that we take as a Muslim people in America.

As American Muslims we owe it to ourselves to address the indigenous – immigrant and the racial-ethnic divide and the unchecked authority of our political, lobbying and advocacy organizations, head on; especially since it speaks to our moral worth and credibility as a religious people. Our religion requires that our spirituality and character are not overthrown by perceived political expediency and imagery.

The great thing about Muslims is that we respond to reminders; [ وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِين ] “yet go on reminding [all who would listen]: for, verily, such a reminder will profit the believers” َ 51:55.  I believe in sha Allah that as people become more aware of the two Muslim Americas, the prevailing attitudes that keep us separated will change. It may take a generation, and it may even take a revolution within the Muslim community to see the change. I do not believe that in the long run, righteous and conscious Muslim Americans who will accept this great divide between immigrants and indigenous American Muslims, because it is hurting us and will continue to hurt all of us. I suspect that future generations of enlightened and free Muslims will not accept for any group, a second or third class status in our own faith. I believe that we can write a better narrative because at the end of the day, despite our faults and shortcomings, we are a believing people.

Shaykh Abu Laith Luqman Ahmad

 

Imam Abu Laith Luqman Ahmad is the Imam and Executive Director of the Lotus Tree Institute, an American Muslim Think tank based in California U.S.A., and the author of the book’ ‘The Devil’s deception of the Modern Day Sect”, available on Amazon.com. You may contact him @ imamluqman@icdph. com

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[1] Collected by Muslim

Generational Continuity and Preserving Islam in Your Family; A Case for Maintaining Muslim Congregations. By Shaykh Luqman Ahmad

The true religion of Islam is more than polemical rhetoric, or wearing a thobe, a hijab, or short pants, or getting your picture in the paper. It’s about submitting to Allah, obeying Him, and establishing a lineage of belief, worship, family, brotherhood (love for the sake of Allah), prophetic tradition (Sunna), honor, and morality and character (akh’laaq), which is passed down from one generation, to the next, and to the next. Maintaining generational continuity of the faith is one of the premier challenges of the convert Islam.

It is tragic when people enter into this faith and fail to pass it down to their children, or sometimes not even fully embrace it themselves. even worse when people live their Islam through someone else’s reality without never having experienced its core beauty. In order to fully engage your Islam so that it becomes more than a bevy of regurgitated slogans, and faddish adaptations that you pick up and then discard later, you have to believe in it in its totality, and practice it as a lifestyle. However, the secret to it all which is reality is not a secret at all is that you must be engaged with Allah; that you must worship Him Alone without partners.

To a true Muslim, Islam is not just a part of your life; it is your life.    قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلّهِ رَبِّ الْعَالَمِينَ [“Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: “Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds” 6:162 Islam is a lifestyle that you, yourself, must establish for yourself and your family. No one can do it for you; no Imam, no sheikh, no scholar, and no saint. It is up to you to believe in it, embrace it, and practice it, or you can play with it. If you play with it, you are bound to lose it. The reality is that many people who convert to Islam, are losing their religion, and are failing to pass it down to their children and the next generations. Our faith is amongst the most valuable of gifts, and we need to do everything that we can to preserve it and pass it down to our offspring.

I was talking to my father, Sheikh Abdulkarim about the issue of people leaving the religion and he reminded me of the verse; “وَاللّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ[It is HeWho brought you forth from the wombs of your mothers when ye knew nothing; and He gave you hearing and sight and intelligence and affections: that ye may give thanks (to Allah..][1] We have to value our Islam and realize that we came into this world with nothing, yet, now we are Muslims and have the guidance of Islam. This is a tremendous gift and there is nothing more beneficial than you can embrace for yourself, and pass down to your children, than Islam.

Success as a Muslim, without a doubt is a matter of tawfiq (divine enablement), and fadh’lillaah (divine grace). Guidance is up to Allah; “Verily Allah guides and leads astray who He pleases”; وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلكِن يُضِلُّ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ. [If Allah so willed, He could make you all one people: But He leaves straying whom He pleases, and He guides whom He pleases: but ye shall certainly be called to account for all your actions. 16:93]  However, there is the matter of whether or not we engage causative factors (as’baab) which are determinants to the type of outcome that will occur.   We cannot blame Allah for the condition of our religious practice and the loss of our children to the ways of the world. Parents have to take responsibility for how, when and to what degree we practice our faith.

It is arguable that one of the biggest problems to beset African American Muslim communities by far are that most are not part of communities. A lot of things have been done over the last twenty-years to undermine African American Muslim communities such as multiple spheres of influence that owe allegiance to a foreign entity, scores of fatwa that undermine social and family cohesion, millions of pamphlets, books, cds and propaganda which promoted mutiny within Muslim communities, and many African American Muslims pinning there futures on Muslims who were not looking out for their interests. This is created a very unstable religious environment; especially for someone new to Islam. The basis of success for a community is enjoining upon each other truth and patience. This is best done with congregation (jamaa’at). When there is no jamaa’at, there is no leadership, when there is no leadership then there is no cohesion, and when there is no cohesion, people are left to their own individual machinations and when they are left to their own machinations, there is no religious order, and when there is no religious order, chaos almost always ensues. The Prophet (SAWS) said; “Whoever among you wants to be in the middle of Paradise, let him cling to the Congregation.” [Sound, collected by Abu Eesa at-Tirmithi]

Americans have been converting to Islam in large number since the 1960’s, and some say that Islam is the fastest growing religion in the United States. I have no reason to dispute that claim, Yet despite the phenomena of mass conversion to Islam spanning half a century, it seems that for many converts to Islam, the religion is not passed down to subsequent generations of Muslims. So if Islam is the fastest growing religion in the United States, it can be argued that amongst converts to Islam, it is the religion with the fastest turnover rate. Many converts today are without community and end up being stray sheep, and the Shaitaan (Satan) is picking them off, one by one, family by family, household by household.

Why is this important? [2]Well, it matters because as each subsequent generation of practicing Muslims evolve within the family, the moral and religious values of Islam takes hold and are reinforced within the family unit, the extended family, and then it impacts the society at large.  When Islam is not sufficiently passed down to the next generation, our children are left at a great spiritual disadvantage. More often than not, a person converts to Islam, has children, and the children grow up not to practice it, and take on social ills like teenage pregnancy, incarceration, social dysfunction and blatant immorality as if they have no guidance at all.  There is a conspicuous malfunction in the methodology of religious practice and thinking for much of the convert community, which resulted in impeding the generational flow of the religion to many of our children. The number of children of converts to Islam who have either left the religion, are dead because of wanton gang or drug related violence, or are incarcerated, ex-felons, or non high school graduates, or single unwed mothers, are staggering. The question that we have to ask ourselves is; now that we are aware of our circumstances and the consequences of our actions and inaction, what is it that works, and what is it that doesn’t work for us?

If we examine our history as Muslim Americans for the last forty years, we will get a firsthand snapshot of where we have been successful and where we have made mistakes with respect to passing down Islam to our children. When people do not know the critical mistakes of their history, they are doomed to repeat them, and by all accounts, we as indigenous American Muslims, are making the very same mistakes, over and over again. One of the greatest errors during the last half a century is when people become detached from the masaajid which are the houses of Allah, from the congregations of Muslims, and from the salat.

Muslims are brothers and sisters to one another in the global sense. However, in the fragmented world that we live in, Muslims are need to practice their religion in a local sense in order to preserve its practice within the individuals and families who share the same neighborhoods, and cities. There is no single determinant which ensures that a convert to Islam, stays in the faith, practices in and successfully passes it down to their offspring, but there is a methodology based upon the Quran and sunna, which has proved to be most successful for converts to Islam over the last 40 to 50 years or so, and that is the establishment of jamaa’aat (congregations), of a person having n imam and teacher that he or she can see and interact with and who are their to own the words and own their teachings.

American Muslim congregations are one of the few places where you will find, two, three, and four generations of Muslim family, still in the practice of deen.  People who are attached to the masaajid, and are part of religious congregations are much more likely to keep their Islam, and practice it, than those who aren’t.

Congregational communities, centered within a Masjid, with an imam, and a community of people who establish the salat, have specific loyalty, commitment, and accountability to and with each other, and who have a communal focus, is a formula that has worked for American Muslims.I didn’t say that it works perfectly; however, it does work and it does offer some sense of order, communal routine and stability.  Such communities offer prayerful consistency, fraternity, cooperative spirit and effort, religious teachings, and spiritual support, which are all healthy and contributive factors to the good practice of Islam and being a Muslim in America.  Such an environment is critical for the convert to Islam. It doesn’t produce a perfect Muslim, for there is no such thing. However, it does create an environment of measured and consistent growth, as well as singularity of focus and religious message.

For more and more Muslim converts to Islam,  Islam has simply become a fad, and not an actual way of life and practicing Islam for many people these days is optional for them; not mandatory. For others, Islam is something to argue about more than to practice. They will argue about the Quran and the Sunna while ignoring the actual principles and teachings of the religion. There are others who will only practice Islam as long as it does not require any sacrifice, or require them to go out of their way. These are the types of people who end up losing their religion all together.

However, there are those who sincerely believe that Islam is the guided way to live your life and can be applied to everything you do, and they are willing to submit to it all. These are the true ahulus Sunna wa jamaa’at [the people of sunna and congregation], and they are the ones who will find their way by Allah’s permission through the madness, the fitna, the sectarianism, and the turmoil of our times. These are the people who will in sha Allah; benefit the most from congregation, and being in communities. To these people, I am saying to you that until there is a caliphate that is for all Muslims, and until the return of Jesus the Christ, the son of Mary (AS), the awaited Messiah[3], the best places to be are with a congregation of practicing Muslims, with a just Imam.  This will aid you in the preservation of your religion, and your children’s religion. Here are just a few of its benefits. Wallahul Musta’aan.

  1. Prayer in congregation.      Congregational prayer is the primary institution of a worshipful family      and community, worship itself is the purpose of our creation; and it is      the first extension of Islam’s value system.وَمَا خَلَقْتُ      الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ [I have only created Jinns      and men, that they may serve Me.] 51:56 during      my sixteen years as Imam of the Masjid, I have seen many brothers come      into Islam and stay within the faith and practice it, teach it to their children, who grow into adults as Muslim. At the same time, I have seen      many of them convert to Islam, and go for years without engagement in the masaajid and with communities all the while their children grow up without  the knowledge of the practice of Islam, and as adults are alien to the teachings of Islam. Of course there are a lot of reasons for this but  almost in every case, the ones who left Islam, and whose children were alien to the deen were people who did not attend the masaajid, were not  part of communities, and did not attend Jum’ah with regularity. The Prophet (SAWS) said; “If there are three men in a village or desert and salat is not established among them, then the Satan takes  mastery over them. So be with the congregation since the wolf devours the remote (stray) sheep.”[4]   Anytime there are Muslims living in any vicinity, it is incumbent for them to establish the salat. When this does not happen, it is inevitable that the Shaitaan will overpower them.  “(They are) those who, if We establish  them in the land, establish regular prayer and give regular charity,  enjoin the right and forbid wrong: with Allah rests the end (and decision)  of (all) affairs” 22:41 Establishing the salat is perhaps the single most significant factor that ensures that a person stays Muslim, and that there is trans-generational Islam. When people pray, they tend to stay in Islam, when they pray together; they tend to stay in Islam together. This  seems to have been the pattern over the years; those who pray, stay, and  those who don’t pray, leave the religion.  Leaving the salat and abandoning the  masaajid is one of the principal reasons that people leave the religion; the Prophet (SAWS) said, “Between man and polytheism and unbelief is  the abandonment of salat.”[5]      It is important that every Muslim child sees their parents, or step-parents going to the Masjid for prayer, getting up for Fajr, calling the athaan in the home, experiencing that precious family moment which occurs after they have finished the congregational prayer. There is nothing that can replace that. Children need a distinct, moral  and spiritual foundation, in order to thrive as practicing Muslim adults in America, and there is no better foundation than the salat. When there is not a strong foundation, the dunya will tear them apart.
  2. Cooperation and Familiarity.    Congregational life, and lifestyle, plants the seeds of  cooperation in righteousness and piety; تَعْتَدُواْ وَتَعَاوَنُواْ عَلَى الْبرِّ   وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ  اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ [“and cooperate with one another in righteousness and piety, and do not cooperate with each other in sin and transgression”]. Cooperation in righteousness and piety is fundamental to our faith is the methodology which engages group action for good. Allah has created people to depend upon one another in the handling of their affairs, both religious and temporal.  When people are in communities, they develop familiarity with each other, understand each other’s nuances, become more inclined to cooperate with one another, establish shared goals and aspirations, as well as develop a sense of belonging and accomplishment  when they achieve these goals, whether it is building a Masjid or a school, upgrading their facilities, feeding the poor, or engaging in religious projects to help people. Their children get to know and befriend each other,  and they see each other’s children grow, and thrive. Cooperation and building upon successes breeds more cooperation. These things are easier facilitated through congregation than through unanchored individuals,  going it alone.  This union develops to trust, willingness to support and do business with, and a better  resolve to solve problems that arise amongst each other, because they have invested in the relationship. These things are essential for our children to witness. When there is no cooperation, perseverance, spiritual bond, and loyalty in the religious group, it sends a message to our children that there is no stable future for them being amongst the  Muslims.
  3. Spiritual and moral support.  Being a committed part of aMuslim community fosters an atmosphere of support for one another through many means; social, financial,  moral, and intra-personal. The strongest method of support is to enjoin upon each other truth, and patience; “Verily Man is in loss, except such as      have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy[6]      Without spiritual support, and righteous actions, mankind suffers a devastating spiritual loss. Personal interaction and moral support that is  found in congregation, eases the burden of isolation.  In today’s world, it is difficult to know  who you can trust, and who you cannot, who is sincere and who isn’t.  When people are engaged in a Masjid,      participating in the salat, in reminding, in fellowship, and doing good      acts, they naturally begin to support each other morally over time.
  4. Collective      accountability. Within the jamaa’at[7]  there is a certain degree of shared accountability that is not present outside of it. When brother and sisters in Islam hold each other accountable, transgression is lessened. Spousal abuse is widespread in our      communities, but when sisters are a part of a congregation, there is more recourse and direct help from within the community. When Muslim children see that their parents are true to their religious and communal  obligations, and have spiritual focus and goals in life, it is easier for  them to do the same as adults because such experiences, and rearing serves  as their foundation in life. When our children see that their parents have  no real commitment to our faith, to our institutions, to our communities,  or to each other, it sends them a message that there is no real future for   them as Muslims, and that it’s not worth the effort. We are seeing this occur time and time again.
  5. Leadership. Having communities with Imams is part of the tradition of Islam that has helped preserve our religion in America, dating back to the late 1800’s Being under some sort of religious leadership, whether it be an Imam, an Amir, a Khalifa, or a Sultan, is the sunna of our Prophet (SAWS); The Prophet said, “Whoever notices something which he dislikes done by his ruler, then he should be      patient, for whoever becomes separate from the company of the Muslims even for a span and then dies, he will die as those who died in the Pre-islamic      period of Ignorance (as rebellious sinners)”[8].       The ideal communities are those who      have leaders who are fair, just, and knowledgeable of the religion so that      can correctly teach people what is right and guided according to the Quran      and Sunna.  However, any leader is      better than no leader at all. When Muslim people do not have religious leaders, there is chaos. Brothers who have imams and are under some direct Islamic leadership tend to be more focused upon their religious priorities than those who aren’t. Imams are of varying qualities; some more knowledgeable,  and more pious than others. Still this should not prevent someone from the  benefit of praying behind an imam in the congregational prayer; The Prophet (SAWS) said: “If the imam leads the prayer correctly then he  and you will receive the rewards but if he makes a mistake (in the prayer)  then you will receive the reward for the prayer and the sin will be his.”[9]      We are living in the last days, and many of the major signs of the hour      have passed. In the hadith of Huthaifa, he was asking the Prophet (SAWS)      about the trials of latter-day times; “What do you order me to do if such a state should take place in my life?” He said, “Stick  to the group of Muslims and their Imam (ruler).” I said, “If  there is neither a group of Muslims nor an Imam (ruler)?” He said, “Then turn away from all those sects even if you were to bite (eat)  the roots of a tree till death overtakes you while you are in that state.”[10]   Ibn Taymiyyah said, “It is better to endure under a tyrannical leader for  100 years than to go one night without one.”

Granted, we are all American Muslims, and brother and sisters in Islam. However, if we take a closer look, it is evident that there are clearly two, distinctly different, Muslim Americas. One comprised primarily by immigrants from Muslim countries, and their children, and the other from American Muslim converts. As immigrant communities are growing, thriving, and blanketing the landscape with multi-million dollar masaajid, schools, and cultural institutions. African-American Muslim communities are struggling, lack physical resources, lack influence, and are very small in comparison. The future looks very bleak for the American Muslim converts unless we re-establish congregation with just and knowledgeable imams. Religious congregations are not perfect, but it is a lot better than chaos. For many American Muslim converts, there is hardly any religious order in their lives. Imperfect institutions that teach, regulate, and fulfill the order of the deen of Islam, are better than no institutions at all.

Shaykh Abu Laith Luqman Ahmad

Philadelphia born, Shaykh Luqman Ahmad has served as an Imam in California for the last 22 years. He is currently Associate Imam and Resident Scholar at the Toledo Masjid al-Islam Toledo, Ohio where he teaches Nd delivers Friday sermons.

He can be reached at imamabulaith@yahoo.com.


[1] Quran: 16:78.

[2]

[3] The return of Jesus (AS) is very soon, as the majority of the major signs of his coming have already past

[4] Related by Abu Dawood with a good chain.

[5] Related  by Muslim

[6] Quran 103:2-3

[8] Related by Bukhaari. He dies the death of jaahiliyyah (ignorance).

[9] Related by Bukhaari

[10] Related by Bukhaari.

African American Muslims; Making Hard Choices That Will Change Our Condition

Indigenous African Americans have been converting to Islam for decades; however, the phenomena of massive and continuous conversion amongst African-Americans to Islam has not evolved generationally into indigenous American Muslim families, extended families or home-grown institutions that serve our faith needs, reflect our faith and it’s principles, and serve our overall best interests from a religious and spiritual perspective. Granted, we are all American Muslims, and brother and sisters in Islam. However, if we take a closer look, it is evident that there are clearly two, distinctly different, Muslim Americas. One comprised primarily by immigrants from Muslim countries, and their children, and the other from American Muslim converts. As immigrant communities are growing, thriving, and blanketing the landscape with multi-million dollar masaajid, schools, and cultural institutions. African-American Muslim communities are struggling, lack physical resources, lack influence, and are very small in comparison.

Here are the facts; 80% of American Muslim converts are African-American, and African-Americans are dead last in virtually every socio-economic category that measures well-being; unemployment, access to health care, illiteracy, education, single parent households, broken families, incarceration rates, diabetes, hypertension, home ownership, and infant mortality, and the list goes on and on. Additionally, African-Americans are about 33% of the American Muslim demographic. This reality comes at a time of great spiritual, economic and civilizational decline, as we are entering into the time of the Dajjaal (anti-Christ), and the coming of Jesus, son of Mary (AS).

The post conversion reality that is played out in Muslim America is important because as each subsequent generation of practicing Muslims (emphasis on practicing) evolves,  not just as individuals, but as a family unit, the moral and religious beliefs and values of Islam takes root, are reinforced within the family and upbringing, and becomes part of the lifestyle.  Once that occurs, these values are passed on to the extended family, and onto ensuing Muslim generations.  Thus, one of the most important institutions that we must care for and strengthen, is the family, after that, it is the religious communities (jamaa’at), because without the critical mass of common purpose and support, it is very difficult erect and maintain religious based institutions. Therefore, we have to be very careful in the marriage and divorce decisions we make, in the decisions we make about community and Masjid participation, and in the decisions we make about child rearing, and Islamic education because these decisions will affect us, our families and our children for a long time to come.

As African-American Muslims, our civilization is in a near shambles. We are fighting and arguing in many of our masaajid, the numbers of full-time, affordable Islamic schools that serve the needs of African-American Muslim children are down, most of us are without leadership, and considering our numbers there are very few real congregations left in the country that serve our needs. Most of our children are being raised in single parent households, many of our sons are in the criminal justice system in some way or another, and many of our daughters are being courted by the non-Muslims, and have children out-of-wedlock. Drug and alcohol abuse is very high (no pun intended) in the African-American Muslim community, and African-American Muslims are less educated and less affluent than our immigrant counterparts, and our communities do not have adequate material resources.  However, we do have choices, and these choices contribute to our betterment or detriment.

There is nothing we can do to change the past beloveds, but we have an opportunity before us for a better future. However, it requires that we submit wholeheartedly to the moral and liturgical principles of Islam. Changing the condition begins with the self. If there was ever a place to begin then I suggest that we begin with the salat. The family that prays together is way more likely to stay together than those who don’t; and that’s a choice. Brothers who attend the Masaajid for the salat tend to be more spiritually enlightened that those who don’t; that’s a choice. People who are married with problems, but choose to patiently endure, instead of opting out of the marriage simply because they are not happy that day, or that week, or that month, are much more stable in the long run than those who don’t; that’s a choice.

Brothers who work and spend money to support their families are better men in a key area of manhood, than those who don’t, and try to live off of their wives; and that’s a choice. Sisters who are obedient and dutiful to their husbands (in what is right) tend to be much more spiritually stable than those who don’t; that’s a choice. People who take the time out to learn a little something of their religion instead of sitting in front of the television all day, playing a wii, or seeking to be entertained all the time, tend to be more religiously intuitive than those who don’t; that’s a choice People who make their hereafter a priority and realize that it often requires sacrifice tend to have a better gauge about what’s important in life then those who don’t; that’s a choice.

People who love thug culture and try to live according to jaahiliyyah codes of life, tend not to be as steadfast in their religion than those who follow the Quran and the sunna; that’ a choice. People, who smoke weed, use drugs, drink alcohol or abuse prescription drugs tend to be more mentally unstable than those who don’t; and that’s a choice.  People who do the boyfriend/girlfriend, relationship thing, are less chaste than those who get married and are faithful to their spouses; and that’s a choice.

People who are part of religious congregations (jamaa’aat) tend to stay in the religion in higher numbers than those who aren’t; and that’s a choice. People, who have imams or Amirs, and have reciprocal accountability between leaders and followers, tend to be stronger Muslims than floaters, who are not committed to anything; and that’s a choice. Muslims who backbite, treat people badly, and are always engaged in some sort of fitna or another cause more destruction and severance of personal and communal relationships than those who don’t; that’s a choice. People, who know how to love and forgive for the sake of Allah, are better and more lasting friends than people who are consumed by hate and not inclined to forgive; and that’s a choice. People who give sincere advice the ummah, to the imams, and to their leaders tend to be more sincere to our cause than those who don’t; that’s a choice.  We have an abundance of resources available to us, inherent in the choices we make individually and as a Muslim people. In fact, Allah has given us all that we need in order to be successful and to build strong communities and institutions, however, by and large, too many of us have chosen otherwise. And Allah knows best.

Imam Abu Laith Luqman Ahmad

Imam Abu Laith Luqman Ahmad is an American born Muslim and a full time clasically trained Imam of a Masjid and community  in Northern California. He can be reached @ imamabulaith@yahoo.com

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