The Difference Between Brotherhood, Homiehood, and Haterhood, by Imam Luqman Ahmad

 

quran laid outHomiehood Versus Brotherhood

What’s better in the long run for a Muslim? Homiehood or brotherhood? the obvious answer is brotherhood but brotherhood is getting harder and harder to find these days.  As we enter deeper and deeper into the Dajjaal age, brotherhood and sisterhood are becoming scarce and have been replaced by homiehood which is a much lessor version of brotherhood. Brotherhood in Islam has unchanging and virtuous principles established by Allah and His Messenger Brotherhood is genuine and brotherhood has rules. There are many verses in the Quran and ahaadeeth of the prophet (SAWS) that talk about brotherhood. Brotherhood is a lofty station in Islam. It’s not for the petty, it’s not for the foolish minded and it’s definitely not for the true seasoned hater. That’s haterism and we’ll talk about that in a moment. There was a time when people were taught what brotherhood in Islam was, and meant but these days homiehood is often mistaken as brotherhood and the two are worlds apart. We need to reurn to the original standard of what brotherhood in Islam really is.

The Prophet (SAWS) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever shield a Muslim, Allah will shield him on the Day of Resurrection”. This is brotherhood. In homiehood, these rules do not apply. Homiehood is haphazard and exists just for the sake of the homies. Islamic brotherhood exists for the sake of Allah sub’haanahu wa ta’ala. Homies frequently like to come through the back door. Your homie will tell you what you want to hear and not what you need to hear. Brothers prefer to come through the front door; they tell you what you need to hear and not what you want to hear.  [“It is not a righteous act to enter houses from the back. Righteousness is to be pious and enter the houses from the front door. Have fear of Allah so that perhaps you will have lasting happiness”.] Brotherhood is a lofty station that is so high, even the Prophets envy it; The Prophet Muhammad (peace be upon him) said: “There are people from the servants of God who are neither prophets nor martyrs, (but) the prophets and martyrs will envy them on the Day of Resurrection. . .They are those who love one another for the sake of Allah. . .I swear by Allah, their faces will glow and they will be (sitting) on (pulpits of) light. They will have no fear (on the day) when the people will have fear, and they will not grieve when the people will grieve.”

Homiehood is a spiritually lazy man’s version of brotherhood and it’s whatever the homies decide on. A homie will lie to his homie, lie for his homie and lie about his homie depending on the circumstance. Homiehood is a temporary state that changes from condition to condition. One day he’s your homie and the next day he’s your enemy. Homies have no problem coming together behind closed doors to plot, plan and execute that which is prohibited in the Book of Allah without any of them paying mind to prohibit each other or themselves from it. This is why Allah says; “O ye who believe! When ye conspire together, conspire not together for crime and wrongdoing and disobedience toward the messenger, but conspire together for righteousness and piety, and keep your duty toward Allah, unto whom ye will be gathered”. [58:9].

When brothers get together whether publicly of behind closed doors, it is to support, uphold, and establish what’s right. “The believers, both male and female, are each other’s guardians. They try to make others do good, prevent them from committing sins, perform their prayers, pay the religious tax, and obey God and His Messenger. God will have mercy on them; He is Majestic and All-wise”. [9:71] Homiehood is when you support your homie, good, bad, right or wrong, you stick wit da homie most of the time unless of course your homiehood descends into haterhood. Haterhood is when people act like friends but in reality are jealous or hateful of each other but keep up homie façade for appearances sake because people don’t like to be homieless. Homies like to get together just to kick back and chill but when it comes time to put some constructive work in, homies are nowhere to be found. Brothers like to work together to get things done but they might take some time off here and there to relax. Homiehood without brotherhood is empty dreams but brotherhood can easily survive and thrive without homiehood.

Haterhood

Now haterhood is a different animal altogether. Haterhood is an association built on hating, jealousy, envy, backbiting, and wishing bad on someone. Haterhood is the evil-eye. Haterhood is when the thing that you have most in common is not your love for Allah, love for Islam or love for doing good but instead you are connected by your hate or dislike for someone, or your jealousy of that person. This is also called hasad [envy] and envy is bad news for a believer both for the one who harbors it in his heart and for the one to whom it is directed. When you are glad when you see or hear about something unfortunate happening to your so-called brother, then what you have is not brotherhood, and not even homiehood, but rather haterhood.

Haterhood is the evil eye and is born out of jealousy. Haterhood is one of the diseases of the heart and it is fueled by envy and dissatisfaction with the decree of Allah for another person. It is also your wish that whatever Allah has decreed for someone else, you don’t want that person to have it, but instead want it for yourself. One of the key elements of haterism and one that every hater cannot do without is two-facedness. The Prophet (SAWS) said, “You will find that the worst of Allah’s slave on the Day of Resurrection is the two-faced person. He comes to some people with one face and to others with another face”.[1] Two-facedness and haterism go hand in hand. The hater doesn’t want you to know that he or she hates your guts; on the contrary, the hater will try to convince you and everyone else that they love you and they are your friend and blah, blah, blah, blah. However, in reality the hater wishes your misfortune and relishes in it. In Islam haterism is part of the evil-eye.

The Evil-Eye

The evil eye is real. “And verily, those who disbelieve would almost make you slip with their eyes (through hatred).” [68:51]. The Prophet (SAWS said, “If there were anything that would overtake the qadr, then it would be the evil eye”. The Muslim should guard himself against the shayaateen [demons] from amongst the jinn and humans. By Believing in Allah, putting trust in Him and seeking refuge with Him from Iblis and his allies.  Also it behooves the believing Muslim to avoid those who hate them or wish ill upon them. Of the best du’aa and incantations [ruq’ya] to protect yourself from jealousy and the evil-eye is reciting al-Mu’awwadhatayn [the last two suras of the Quran], Sura al-Ikhlaas, Sura al-Fatiha, and ayat al-Kursi [2:255].

Other du’as for protection from jealousy and the evil-eye are:

The Prophet (SAWS) said, “There is no ruqyah except in the case of the evil eye or fever”.[2] Jibril (AS) used to do ruqyah for the Prophet (SAWS) and say, “Bismillahi arqeeka min kulli shayin yudheeka, min sharri kulli nafsin aw ‘aynin hasid Allaahu yashfeek, bismillahi arqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).” Also, the Prophet (SAWS) instructed people to say; “A’oodhu bi kalimat-illah il-tammati min sharri ma khalaqa (I seek refuge in the perfect words of Allah from the evil of that which He has created)”. He (SAWS) also taught, “A’oodhu bi kalimat-illah il-tammati min ghadabihi wa ‘iqabihi, wa min sharri ‘ibadihi wa min hamazat al-shayateeni wa an yahduroon (I seek refuge in the perfect words of Allah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence)”.

You may also recite the words of Allah be He Exalted: “Hasbi Allahu la ilaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem, [Allaah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He] in Him I put my trust and He is the Lord of the Mighty Throne). [9:129]

May Allah protect us all from envious people, the evil-eye, and any type of harm that threatens us or our families. Ameen. Wa billahi tawfiq. Imam Luqman Ahmad

[1] Collected by Bukhaari and Muslim.

[2] Collected by al-Tirmidhi, Abu Dawood

The Psychology of American Muslim Sectarianism, by Imam Abu Laith Luqman Ahmad

 

SectarianismYeah, I know it’s a long title. Nevertheless, this is a really complex and deeply problematic topic. When people become Muslim, they’re not thinking; I’m becoming a Tijaani, I’m becoming a Shaafi’ee, I’m becoming a Jihadi, a Tablighi or a Salafi. They’re thinking; ‘I’m becoming a Muslim’. It’s only after they take their shahaadah that people indoctrinate them into this or that sect or group, at a time when no less when they are most vulnerable. I’m not knocking your group here but darn, can’t we just let people get used to being a Muslim first before we sectarianize them? If you think about it, that’s a really cruel trick to play on someone; have them enter Islam thinking unity, and then induct them into sectarianism. This article could have been titled ‘American Muslims and the Oftentimes Perplexing Sectarian Identity Politics’ but that’s heck of a long and confusing title so I settled for a shorter and slightly less confusing title.

Still, this is really a complex topic because for many people, entering Islam is awesome; it’s one of the greatest things that ever happened to them in their lives, but what comes next can be a let down. Especially after they’re ushered through the labyrinth of supplemental isms which have become attached Islam.  Hey don’t misunderstand me; I get it that one man’s ism is another man’s source of enlightenment. However, considering that according to a Pew Research study published earlier this year, the American Muslim convert community is at a zero growth rate, meaning that for every ten people who converts to Islam, ten other people end up leaving Islam, I wonder whether all these isms confronting the new Muslim might have something to do with it. Hey, we are human beings and we need to have groups for a whole bunch of reasons, we just don’t need a whole bunch of groups thinking that they have the monopoly on the truth. The haqq, if you will.

First of all, if you choose just to be a regular Muslim, you might not get much love in the first place because just about every sect, sub-sect, tariqa, group, or movement is looking to increase membership. If  you end up as part of a sect or a particular group, you have to become indoctrinated not only in basic Islam from the Quran and the Sunna, but now you have to become indoctrinated and taught again, the tenants, beliefs and practices that are particular to your sect or group. This is not to say that every group is inherently bad, evil or wrong. I already mentioned that as human beings we need groups, Not every group is wrong and the Muslim ummah agrees to the legitimacy of the four orthodox schools of islamic legal doctrine as well as the Ja’fari and the Zaidi schools from amongst the Shiite, and there are all kinds of groups who follow the Quran and the Sunna. So let’s just say that right now, I’m not referring to any particular group; I’m just talking about sects and sectarianism. Just a little chat. Additionally, it is well known at least in what I believe that as Muslims, we are to follow the methodology of knowledge as set forth by the scholars of the first three generations of Muslim or the Salaf as-Saalih.

Still, you have to admit that sectarianism is an encumbrance on the new Muslim, and in my humble opinion, it’s hit us pretty hard, especially for the American Negroe. We come from a people that’s been pre-programmed for self-destruction, and a culture where our young men (and women) routinely fight and kill each other on the streets for next to nothing. We have people who fight over turf that they don’t even own and then we give them Muslim sectarianism to fight over. That’s the last thing we need; something else to fight over. I’m not seeing where that really worked for us, or where sectarianism has built anything for indigenous African American or convert Muslims. Sectarianism can produce a Crip versus Bloods mentality. People ready to argue and fight with someone over their sect, their sheikh, even over their madhhab or tariqa. When you join a sect, and of course most every sect has its protagonists and antagonists, you have to learn all the tenants of your sect that makes your sect different or better than the other sects, and different from the Islam that existed before your sect or group came into being. If seem people kicked out of their sect because they didn’t want to follow the rules. The Prophet ﷺ and the Salaf, preceded all of these sects. Then, every sect has their particular reasons why their sect is better than the other, otherwise there is no reason for people to be in the sect in the first place. Then once you become in full doctrinal mode then you have to be appraised of the sects (if any) that your sect or group is opposed to, as well as the ones that are opposed to your sect.

Most every self-respecting sect these days has its enemies and detractors to gather people against. The nature of sectarianism is that it is easier to gather people in opposition of something than it is to get them together in favor of something unless its some bid’ah. Sectarianists love them some bid’ah. Not just them. Any one of us can get caught up in some bid’s these days if we’re not careful. If the bid’ah is exciting enough and you’re going to get good news coverage, people will flock to some bid’ah. If someone belongs to a sect, then best believe if you look hard enough then you will likely find some religious innovation. Sometimes just a minor smidgeon of bid’ah, but sometimes you find the weird stuff. I mean real weird stuff. I remember a recent group that some brothers belonged to where they do turn off the lights to do thikr. Now that some weird stuff to me. Why turn off the lights? Unless maybe you’re trying to save money on the light bill, but why do it at thikr time? I wasn’t there and I’m not part of that group and it could be totally innocent, just trying to save money on electricity. I just have a thing when men and women gather together and then turn out the lights because it reminds me of back in the day house parties.

Once you enter into sectarianism you can easily find yourself in the unappealing position of attacking anyone who criticizes your sect, your sheikh, your madhhab, or your particular group. Or even worse, taking it personal. As you become deeper and deeper indoctrinated as happens to many people, they find themselves defending their sect even when the criticism is warranted and upholding the views of their sect and their shuyookh even when those views contradict the Book and the Sunna. This is how sectarianism gets out of control and for Muslim converts, it gets out of control quite often. Bottom line, if you think that your sect is the way to go, then al-humdu lillaah. If you think your madhhab is the way to go then al-humdu illah. I follow the Shaafi’ee madhhab in most every issue of fiqh but I’ve been known to take a Maaliki position here and there. I know that some people say that’s not allowed and they are free to try to bring it up when we all stand before Allah on the day of Judgment.  I’m still of the view that if it agrees with the Book and the Sunna, I’m all for it, and if it doesn’t well… not so much.

Sectarianism may have its benefits and of course like I said, all groups, tariqas, islamic political parties, and movements aren’t bad and they all aren’t 100% pure good either. So don’t go off half cocked because you think I insulted your group or your sheikh. My advice is that if you’re going to be Muslim then learn the basics. Learn your prayers, do your prayers, pay your zakat, fast your Ramadan, and if you get a few dollars, or excuse me, a few thousand dollars to spare, go ahead and make Hajj. Do the five pillars. If you want to go deep into one sect or another, okay ma sha Allah, but still try to stick to the basics and keep your options open. If we can pay dues to all of these groups and spheres of foreign influence in our communities and still manage to all work together to address our problems with family, Islamic communal infrastructure, our many fatherless homes, and the other problems in our shared communities then fine. If not, we should think a little more about the impact of Muslim sectarianism on what’s left of our fragile communities. In the meantime, obey Allah and His Messenger ﷺ and your leaders that you are connected to in matters that are right, but remember,  you have to trek your own path to Allah. No one else can do that your you. Not your sheikh, not your group, not your Imam, just you. Above all else, keep your loyalty and your sincerity to Allah and to Allah Alone. Wal Allahul Musta’aan.

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.

The Gritty Side of Muslim Aqeeda Wars, By Imam Luqman Ahmad

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

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

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

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

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

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

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

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

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

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

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

Bonding in aqeeda versus bonding in Islam

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

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

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

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

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

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

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

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

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

Imam Luqman Ahmad

American born Luqman Ahmad is a life long Sunni Muslim, the son of converts to Islam. He is a writer, consultant, and until recently, has been the Imam of a Northern California mosque for twenty years. He is the CEO of Mosque Without Borders, an organizations that that works to reduce sectarianism, and to address the needs of Muslims, specifically new Muslim converts in the United States. He is a former executive committee member of the North America Imams Federation, a founding member of COSVIO, (the Council of Sacramento Valley Islamic Organizations), and the author of the book “The Devils Deception of the Modern day Salafiyyah Sect”, a detailed look at salafiyyism the ideology which forms the mindset of ISIS. He has written blog posts challenging ISIS, Anwar Awlaki, and BOKO Haram on his blog, 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 imamabulaith@yahoo.com.

[1] Muslim.

[2] Bukhaari.

[3] Bukhaari

[4] Muslim.

How Political Correctness can Derail Meaningful Intra-Muslim Dialogue. By Imam Luqman Ahmad

offesnsively true

Political correctness in Muslim America is waning on Muslim American intelligence. Political correct verbiage is still crippling meaningful dialogue within the American Muslim community. We are not as hush hush as before, but there is still resistance in getting to the nuts and bolts of our problems.

Can American Muslims freely and candidly discuss issues without crossing the boundaries of political correctness? The simple answer to that is; no, no we can’t. Now pay attention. Political correctness is incompatible with moral correctness. Although it’s probably politically incorrect to say that, it is the hard truth and we need to recognize it.

If we as Muslims living in America want to engage in honest discourse amongst ourselves as American Muslims, then we cannot continue to gloss over the obvious and take the bogeyman approach to problems as if they do not exist, or cast aside our deep-seated dysfunctional malaise as if it were figments of our imagination. We’re making headway though but we have to be spiritually and emotionally mature enough to have the open and candid dialogue that we need, and we need to be brave too because it won’t be a walk in the park. No, we need not get personal by calling each other names and blasting leaders personally. There is no one person responsible for our condition, and as it stands today, there are no individuals that I can think of who are standing out front taking responsibility as a National Muslim leader of the Muslims in America. The responsibility for opening up dialogue is a shared responsibility

Additionally, morally correct candid dialogue means that we have to open up about racism and the issue of the two Muslim Americas. We’d have to talk about Muslim-owned liquor stores and how that impacts the call to Islam and the neighborhoods which house inner city masjids where liquor stores abound. It will be a difficult, grown-up conversation. However, to make the big-boy move and go beyond the surface in addressing our problems as a Muslim people, we are going to have to dismiss with some of this political correctness. There is no way we can get around it.

One of the reasons that Muslims who knowingly or unknowingly perpetuate marginalization have very little to say is that their argument cannot hold to a legitimate discussion. Our scriptures unequivocally reject marginalization or oppression of one Muslim people by another. This is one reason why the issue of Muslim owned liquor stores is a muted discussion in Muslim America despite its devastatingly harmful effects on our inner city neighborhoods. The neighborhoods where many of us live, try to raise our families, and where we do da’wah. Such a terrible blemish on the legacy of Islam in America.

Political correctness will mask the truth like like a Hollywood make-up artist masks a pimple. The Prophet (SAWS) spoke wisely, but he did not adhere to the politically correct status quo of the society in which he was raised. Tawheed (monotheism), by nature, resists political correctness because it assigns supreme will and final authority to the word of Allah and assigns all other words beside it to a secondary station. The only people with complete and unconditional authority to speak on the Lords behalf are His Prophets and in the case of Muslims, the Prophet Muhammad (SAWS).

These realities alone make political correctness incompatible with moral correctness in any absolute sense. Now does what I just said mean that we should not use wisdom in our words, or not follow rules of civility, and use good speech in how we express ourselves? Absolutely not. Allah says” “invite to the path of your Lord with wisdom and good rhetoric”[1]. In order to move ahead spiritually, we have to speak religious truths according to scripture whether they are politically correct or not. Truth according to orthodox Muslim belief is not, and cannot be subject to the constraints of human beings, nor society.

If the Prophet (SAWS) were alive today, people, even some Muslims would probably label him controversial, even radical. During the time that the lived (SAWS), he was called worse than that, but the Prophet (SAWS) was never described, or thought of as, politically correct. The word Islam, which for fourteen-hundred years has meant submission to Allah, now simply means peace in the minds of many Muslims, and as articulated in modern-day Muslim nomenclature. When people understood Islam to mean submission, they associated the word with action and doctrine beholden to a higher authority; Allah.

When people, Muslims included, understand Islam simply as peace, it devaluates Islam from a world faith resulting from revelation and renders it into a simple human trait that requires no action but is instead characterized as passivity and inaction. It takes doing something to be a Muslim, but it takes doing nothing to be peaceful. This not so subtle lexical lunge into la la land regarding the word Islam is just one casualty of modern-day political correctness. The religion of Islam is built upon divine truths, not politically engineered truisms.

Imam Luqman Ahmad

American born Luqman Ahmad is a life long Sunni Muslim, the son of converts to Islam. He is a writer, consultant, patriot, and author of the book; “Double Edged Slavery“, a book about how Black American Muslims and converts are marginalized in Muslim America. Imam Luqman Ahmad is is also 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. Currently he serves as an Associate Imam at the Toledo Masjid al-Islam in Toledo, Ohio. The sentiments shared in this article are his own and not representative of any of his professional affiliations. He can be reached at imamabulaith@yahoo.com

The Massacre in Paris; Assessing the Muslim Response, by American Imam, Luqman Ahmad

Iterror-attack-paris-510x287 do not regard lightly, the loss of any innocent life that Allah has made inviolable. Innocent life is sacred, regardless of race, creed, color, religion, nationality, or ethnicity. It is Allah who grants life to whomever He pleases, and no one has a legitimate right to take that life unjustly. When people die, other people’s lives are affected. When innocent people are mercilessly killed, slaughtered, gunned down, beheaded, massacred, blown up, suicide bombed, or droned for no sense at all, it amplifies the tragedy.

I agree wholeheartedly that condemning violence against innocent souls is an appropriate Muslim response as it falls into the category of enjoining the good and forbidding the evil (al’amr bit a’roof wal nahyi an al-munkar). However, condemning selected instances of violence, while remaining silent about others that are equally if not more heinous, only perpetuates the widely held notion that Muslims living in the West are disingenuous, and self-serving. If Muslims are in fact, morally outraged about the terrible slaughter in Paris, then we should be equally outraged when it happens in Beirut, North Africa, Palestine, in suburban Connecticut, or in a Chicago slum.

There is a difference between taking a firm, unequivocal, morally principled position against injustice and murder of innocent lives of any kind, and taking episodic stances against occurrences of extreme violence’s against innocent civilians, according to hyperbolic pressure from the media, or our own political, and public relations considerations. This recurring, and seemingly automated Muslim reaction to these types of selected and sensationalized acts of extremism only takes us deeper into an ostentatious black hole, with no foreseeable ending or win game.

If we still believe that selective condemnation of Muslim violent extremism will somehow convince the media and vocal critics of Islam, and Muslims, to put the brakes on their vitriol, and give the rest of us a break, then history has shown that we are terribly wrong, and have not succeeded by any measure.

That we continuously find ourselves in the circuitous predicament of feeling compelled to condemn yet another incident of Muslim violence, and then complaining with the same frequency that no one’s listening, is testimony enough that just as violent extremists have hijacked the image of Islam, our politics has hijacked our morality.

We cannot continue to calibrate the shelf life and intensity of our moral consciousness based upon the length of a news feed or the broadcast schedule of the news media. Politicizing our Islam has virtually eviscerated Muslim moral credibility in the West. If people believed that we were truly a people of conscious and not a people of convenience, there would be no expectation of Muslims to condemn selected instances of violence, nor would we feel any compulsion to do so.

Imam Abu Laith Luqman Ahmad

Imam Luqman Ahmad has been the Imam of Masjid Ibrahim Islamic Center in Sacramento California, for close to 20 years. He is the author of the Book: ‘The Devils Deception of the Modern Day Salafiyyah Sect, a detailed analysis of extremist salafiyyism, which is the mindset of the modern ISIS extremists. Available on Amazon.com. He can be reached at imamluqman@masjidibrahim.com

Audio Khutba: How to win (or lose) with your family by Imam Luqman Ahmad

muslim family cartoonThis khutba is about marriage, divorce and how we treat our wives. We are leaving a long trail of broken and severely dysfunctional families due to misbehavior, irresponsibility and  downright trifling behavior. As Muslims, we should know better, and we have to do better. There is no such thing as a perfect family, but there is a standard of behavior with respect to our families that we must uphold. This is the topic of this khutbatul Jum’ah at Masjid Ibrahim Islamic Center in Sacramento California. Warning: This khutba is graphic and deals with very serious issues. Take a listen by clicking on the link below.

Audio Khutba: The Importance of Simplicity in Religion, and Sincerity to Allah, by Imam Luqman Ahmad

angels amongst usThere is nothing that is simpler, more gratifying and more useful to the servant in this life and in the hereafter, than ikhlaas lillaah (sincerity to Allah). This is the topic of this khutba recorded at Masjid Ibrahim Islamic Center in Sacramento, California. Click on the link to take a listen wal Allahul Musta’aan

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


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

la tanaaza'ooWe have particular pathologies as a people. Nearly every new issue is polemicized with us, as if it is some sort of Black Muslim ritual. We follow the same pattern. Take an issue, argue about it, create further splintering, no resolve to the issue, the issue fades away, another dimension of splintering remains, while we await the next argument. And with us, every issue is worth fighting amongst ourselves about, and it goes on over and over again like clockwork. After a half a century of this incessant type of circular insanity, we have to conclude that perpetually arguing about our religion does not, and cannot ever make sense.

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

The culture of arguing and sectarianism has become part and parcel of Muslim life in the United States. It is alive and well, and has found a home amongst indigenous American Muslims in our masaajid, in our dialogue, and in our relationships with one another. We argue about groups, we argue about gatherings, and we argue about saying hello to a stranger. We argue about alliances and disavowal and we argue about friends as well as enemies. We argue about sects of Islam, even ones that do not exist anymore. We argue about words, we argue about the meanings of words, and we argue about the meanings of the meanings of words. We argue about class, we argue about race, and we argue about titles that we make up and proclaim to be sanctified. We invent new titles and then argue about those.

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

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

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

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

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

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

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

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

So after all the fighting, all the arguing, and all the turmoil that resulted from it, where has it gotten us? Especially for the indigenous Black-American Muslim community in America who in most cases have no imam, are not a committed member of an Muslim community, under no type of Muslim leadership. Arguing has become a lifestyle for many; a lifestyle of debating. We even are on behalf of people who have long since stopped arguing. So what is the net gain from it all? The answer is not much. Some would say, nothing at all. So was it worth it? Have we had enough, or do we want to continue another fifty years of fussing and arguing with each other. There are signs that American Muslims are starting to see the futility of incessant arguing about religion. That is a topic of another discussion. I guess time will tell, and Allah knows best.

Imam Luqman Ahmad

Imam Abu Laith Luqman Ahmad, a Philadelphia native, is a writer, a researcher and Associate Imam and Khateeb  at Toledo Masjid al-Islam in Ohio.  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-day Salafists and author of the recent book “Killing Marriage in Black Muslim America“. He blogs at imamluqman.wordpress.com, and can be reached at imamabulaith@yahoo.com.

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

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

The Islamic Ruling Regarding Celebrating Thanksgiving Day, by Shaykh Abu Laith Luqman Ahmad

thanksgiving dinnerToday’s scholars, are faced with a task, that scholars of previous times, did not have to reckon with; before the age of globalization, scholars would render religious edicts (fataawa), about their own people, and their own cultural affairs, and their own countries and lifestyle, about which they were uniquely familiar.  Today, scholars face, and sometimes simply take upon themselves, the colossal assignment of electronically rendering religious edicts, about people, places, and cultures, sometimes thousands of miles away, where they have not lived, do not have an intimate working knowledge of, and are woefully unfamiliar with.

Fatwas, that apply to well-known, and necessary matters of worship, aqeeda, theology, and religious practices, can be applied globally, across all nations and people. With regard to such issues, all Muslims are the same, and they all have the same obligations, and responsibilities. For example, in issues of salat, fasting, inheritance, and the like, all Muslims must adhere to the same ah’kaam. However, in matters that has to do with tradition,  cultural norms, and regional circumstances, Muslim scholars should refrain from making rulings which prohibit the cultural practices people in faraway lands.

It is not common, and virtually unheard of, for scholars of Egypt to render fatwas against the people of Syria for what they do in their country, or for the scholars of Saudi Arabia to render fatwas against the People of Bahrain for what they do in their country, or for the scholars of Lebanon, or Algeria, to render fatwas against the Muslims of Sudan, for what they do in their country.

Were they to do that, people would be insulted and take hyperbolic umbrage over it. There is a certain respect, and acknowledgement of scholars, to respect the boundaries, intelligence, and independence of Muslim peoples in other countries, to understand their own condition, and to handle their own affairs accordingly. This gentleman’s understanding and respect, should also extend to Muslims, and Muslim converts living in America.

Muslim Americans have lived on this continent, since the 1600’s, long before this country even became a republic. They have endured under slavery, torture, illiteracy, and being bought and sold like cattle, and still managed to hold on to their faith. So to think that American Muslims of today, do not know how to maintain or practice their faith in the midst of a country like the United States of America, is untenable, and untenable is a soft word because it’s more like, ludicrous. It would be unthinkable for an American Muslim scholar or Imam to render a ruling about practices in another country, and be taken seriously.

The Prophet , and his learned companions, knew how to navigate their way through their society in a way as to avoid what was prohibited upon them. This is true for most Muslims, once they know what is prohibited upon them according to the Quran and the Sunna. If we can accept, as the majority of scholars do, that the companions of the Prophet were able to navigate through Arab society using the guidance of the Quran and the Sunna, then how can we not accept the possibility that American Muslims could do the same, without outside help? The reason the Prophet migrated from Mecca to Madinah, was not because they were unable to conduct their affairs morally and comprehensively in an un-Islamic society; the reason he made the Hijra, was because the Muslims were under persecution. It is a historical fact that the first Hijra was because of persecution, and the same went for the second Hijra. This is why the Prophet “said the best of you in jaahiliyyah are the best of you in Islam if they understand (the religion)”. In order for people to understand the religion, the focus has to be upon the primary texts of the Quran and the Sunna; not the secondary opinions, that are inconsistent with the original intentions (maqaasid) of Islam.

During the last four or five decades, millions of Americans have converted to Islam, and their families and extended families were not Muslim. People have used Thanksgiving Day for a day of strengthening family ties, keeping in touch with their relatives whom normally, they would not have the opportunity to visit because of work obligations and distance. And in the overwhelming majority of cases, the non-Muslim families because of love and attachment to the Muslim, accommodates them in every possible way.

It would be grossly irresponsible to say that Thanksgiving, or any observance of it, is prohibited. Because to do so, is to say that people gathering to eat, to be amongst their family and loved ones, and to express their thanks to God, is an abomination, and something that angers God. To render the holiday and all of the practices haraam would say that it is evil, an abomination, and something that God hates. “Say: My Lord forbiddeth only indecencies, such of them as are apparent and such as are within, and sin and wrongful oppression, and that ye associate with Allah that for which no authority hath been revealed, and that ye tell concerning Allah that which ye know not”.[1]

Thus, when a convert to Islam is now told that eating with his family, visiting his grandma, and keeping ties with his family is a shameful, hateful thing to God, is sends a dangerous psychological message, that is antithetical to our faith. To say that doing these things are permissible on other days but not permissible on the day that it is easiest to accomplish keeping ties, goes directly against the standards of our Prophet in fulfilling godly obligations. Which was to prefer ease. “This religion is easy. No one becomes harsh and strict in the religion without it overwhelming him”.[2] It is easy for scholars from abroad to prohibit something when they have no direct experience upon the matter. This is why we seek to clarify the whole issue of Thanksgiving so that people will be upon clarity بينة.

What is Thanksgiving?

Thanksgiving Day is an American cultural holiday that is marked by family gatherings, cooking and feasting, being thankful, watching football, parades, staying home from work, and discounts in the malls on the following day. For many American families, thanksgiving dinner represents a day when the family comes together. For some, it is the only day where so many of the family are present on the same day and in the same place. Maintaining family relationships is prescribed in our scripture, and it is the Sunna of our beloved Prophet .

 Is sitting down to a meal with one’s family prohibited on Thanksgiving? Some modern-day scholars of Islam are adamant that participating in any part of thanksgiving; going to dinner, taking off from work, eating turkey, visiting the family, taking advantage of the discounts in the malls,  is expressly prohibited. Some have even likened such behavior as disbelief. However, the evidences from the Quran and the Sunna seems not to support that notion.

Thanksgiving is an American holiday, not a religious holiday

Although Thanksgiving was originated by Christians, it was not born of pagan origin; amongst some of the early Christians in this country, special blessings viewed as coming from God, called for days of thanksgiving.  In its current form as practiced in the United States, it is not a religious holiday; it is an American holiday observed in one way or another by people of all faiths. A person if they like, can use the occasion to reflect upon the blessings of their Lord, and thank Him. However, observing Thanksgiving Day does not require that a person worship, thank, or show gratitude to other than Allah sub’haanahu wa ta’ala, nor does it require that a person worship other than Him be he Exalted and Glorified.

Contrary to some opinions, there is nothing in the Book or in the Sunna of the Prophet that prohibits a person from being American living like an American or behaving like an American or engaging in American culture as long as the lifestyle, behavior or actions do not contradict the Book of Allah, or the Sunna of the Prophet . If America, being American, living like an American or thinking like an American contradicts the wishes of some of the scholars, then the Muslim is not answerable to them in that; we are answerable to Allah for our actions first and foremost.

Operative principles of Thanksgiving Day

Thanksgiving Day centers around five points, all of which are prominently placed values in the religion of Islam.

1.      Thanking Allah: “And remember! your Lord caused to be declared (publicly): “If ye are grateful, I will add more (favors) unto you; But if ye show ingratitude, truly My punishment is terrible indeed”.[3]

2.      Being grateful: “He showed his gratitude for the favours of Allah, who chose him, and guided him to a Straight Way”.[4]

3.      Reminding yourself of His favors: “Then which of the favours of your Lord will ye deny”?[5]

4.      Keeping family ties: “Those who join together those things which Allah hath commanded to be joined, hold their Lord in awe, and fear the terrible reckoning

5.      Feeding food. The Prophet was asked; what is the best type of Islam? He answered, “Feeding food, and spreading the salaams”.[6]

If the Prophet wanted to make it prohibited for a Muslim to visit his or her family during certain days of the year, then he would have done so, especially since the overwhelming majority of the companions of Rasoolillaah had relatives who continued to engage in pagan worship. Even if they converted to Islam, their family members continued to observe pagan rites, rituals and functions. It is confirmed in authentic hadith that the Prophet himself, as well as numerous companions were present at the Ka’ba while people were engaged in idol worship. However, they themselves, did not participate in anything of idol worship, nor did they engage in prohibited activity.

The Prophet , and his learned companions, knew how to navigate their way through their society in a way as to avoid what was prohibited upon them. This is true for most Muslims, once they know what is prohibited upon them according to the Quran and the Sunna. Thus, is our view that scholars, who are not intimately informed about people’s daily lives, and exchanges with their environments, cannot and should not, attempt to micro-manage people’s interactive navigation through life, as they pursue the religious ideals and values for which God holds them accountable.

Errant Islamic rulings which prohibit Thanksgiving

A surprising number of religious edicts or fataawa rendered upon people, events and circumstances which occur in the United States are made by scholars who are qualified and astute in their own regard, but are distressingly uniformed about the details and social-cultural minutia of life in the United States of America. Subsequently, many rulings are made that are faulty, and harms the Muslim in areas of their faith, rather than benefit them. It is common that a fatwa is rendered, usually from abroad, which ends up requiring the Muslim to disobey Allah and His Messenger , or to hate something that Allah loves, or to ignore a basic principle of deen in order to comply with the ruling of an uninformed scholar. This phenomenon is one of the causes of American Muslim moral dysfunction. This problem is further exacerbated when we see that in many Muslim countries, holidays commemorations, and events, other than the two Eids are celebrated with the consent of the scholars while some of the same scholars, render prohibitions against Muslims celebrating anything besides the two Eids here in the United States.

There is hardly a single Muslim country on earth that does not celebrate their National Day, or their Independence Day, or the Prophet’s Birthday or their Revolution Day, or their Election Day, or million man marches as was held in Egypt recently. In Saudi Arabia they celebrate, in addition to the two Eids, the June Solstice on June 21st, the September Equinox on September 22nd, and the New Year on the first of Muharram, or November 5th, and the scholars are silent about that.  There are millions of Muslims who came to America, applied for citizenship and then went to the citizenship celebration held by the U.S government, and the scholars are silent about that. In fact, many of them participate in it every year.

When the Abbasid Dynasty came into being, it started with a huge celebration and feast for the leading Umayyad princes, and ended with them all being slaughtered. Muslims celebrate victories in battle. They celebrated for days when Mu’ammar Qadafhi was killed, they celebrated in the streets of Egypt when Husni Mubaarak was deposed, and they celebrated in the streets of Kuwait, after the Gulf war and the scholars sanctioned it. Even the Muslims, who cry about thanksgiving being haraam, commemorate it every year by arguing about it, so they still participate in the holiday; they just do it by arguing about it. In Pakistan they celebrate Pakistan Independence day on the 14th of August, Pakistan day on the 23rd of March, and Labor Day on the 1st of May, and the scholars are silent about these things and participate in them

Thus many of the fatwaawa (Islamic legal rulings) which prohibit thanksgiving are biased and use a double standard, or are issued by people who may mean well but who do not fully understand western society and how we celebrate our holidays. They are unaware of how we differentiate between the religious and the cultural and they are uninformed about how we navigate our affairs so and sift through the prohibited actions in order to engage in that which is permissible. Some scholars are also uninformed about the operative meaning of the word ‘celebration’ in the modern American context; they infer that by celebration, we mean worship, or that we mean partying, from morning to night, dancing in the streets, and making a spectacle of ourselves. Additionally, the notion of a holiday to many scholars is that it is religiously incumbent, and that participation is mandatory, not optional.  This is not the case not only for Thanksgiving but for many American holidays, even the religious ones.

People in America celebrate thanksgiving differently. There is no one way that the whole population; all 311,591,917 of us, observes the day. For some it is merely a paid or non-paid day off from work, which is permissible in either case. For others, it is a time when shopping bargains are available in the stores and online which is also permissible in Islam since there is no prohibition in purchasing an item that has been discounted.  For others it is a day of preparing a feast for the family and serving it to them which is a praiseworthy action in the religion of Islam. Or spending quality time with the family which also a praiseworthy action according to the Quran and the Sunna. Still for others it is no different from any other day at all. Some people abhor the thought of Thanksgiving, and others simply sleep through the whole day and don’t wake up until the next day. So anyone can see the obvious difficulty and absurdity in rendering any acknowledgement, involvement, celebration or participation in anything that has to do with Thanksgiving as prohibited

Many scholars of Islam, (may Allah bless and strengthen them), are also unfamiliar with the operative meaning and concept of the term ‘holiday’ means in the United States. Holidays in America can be religious, political, cultural or environmental (like earth day), historical (like Presidents Day), or patriotic in nature, like Veterans Day. Since the United States, thus far, is a free society, people generally are free to observe them any way they like. It’s not like religious holidays in the Muslim world whereas on the Eid for example; you aren’t considered to have observed the Eid unless you attended Eid prayer. If a woman is menstruating, she would be considered to have observed the Eid if she attended the prayer even if she didn’t pray.  30,000 people in the city where I live, observed Thanksgiving today by running a 5k race to raise money to feed the homeless, and it’s hard to find an argument that makes raising money to feed homeless people haram.

A Muslim is not obligated to live his or her life based upon the ignorance or misinformation of a well intending scholar.  Ibn Qayyim al-Jawziyya 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 people’s 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 (a scholar) will not be able to distinguish (between truth and falsehood), Thus, it is imperative that he 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”.[7] Ibn Qayyim al-Jawziyya.  There is a fatwa floating around, attributed to our esteemed Shaykh bin Baaz, (RA) that prohibits celebrating any festivals, holidays, or special occasions of non-Muslims. I regret that during my time of study with him, I did not ask him specifically and in detail about Thanksgiving in America. Had I done so, I doubt if he would have found it prohibited but Allah knows best.

The correct Islamic ruling on celebrating Thanksgiving Day

Deeds are reckoned according to intentions, based upon the hadith; “surely deeds are reckoned by intention”.[8] There are several Sunnan and Quranic injunctions that are found in the observance of thanksgiving such as the Prophet’s exhortation upon the believers to feed food; when asked what is the best type of Islam, he replied: “feeding food, and spreading the salaams”[3]. Thanksgiving also is marked by gathering with family and strengthening family bonds, which is a praiseworthy act; “Whoever believes in Allah and the Last Day, let him maintain the bonds of kinship.[4]”additionally, it is not prohibited in Islam to visit the homes of your relatives, and eat there; “It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father’s brothers or your father’s sisters, or your mother’s brothers, or your mother’s sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other – a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand”.[9]

There are no verses in the Quran or authentic ahaadeeth of the Prophet that expressly prohibit celebrating thanksgiving. Even though there are scholars who triangulate different ahaadeeth and verses and interpret them to make Thanksgiving prohibited, this is without warrant according to our understanding.

It is not possible to prohibit an entire day, since all the days of the year belong to Allah sub’haanahu wa ta’ala. However, activities that occur on any given day can be prohibited if there is sufficient proof. So based upon the evidences that we have provided, observing Thanksgiving Day by itself, is not prohibited, and just like every other cultural occasion, the activities that one participates in on that day, should be looked upon on a case by case, compartmental basis.

It is permissible for a Muslim to prepare a meal on Thanksgiving Day, or any other day in their own homes, and eat thereof. It is also permissible to invite guests to your home on that day or any other day of the year to eat your food. It is permissible to cook turkey, chicken, duck, lamb, beef, or any other meat that is allowable according to the Book and the Sunna. It is also permissible to go vegetarian if one likes. Allah has made no restrictions on which days people can feast and which days they cannot except in the case of Ramadan.

Likewise, If one sees benefit in taking a paid day off from work to spend with their family or to rest then they should do so. If they see benefit in spending that time with their families over grandma’s house and enjoying a good meal of allowable food, then they should do so. If the see benefit in spending halal money, on permissible items that are discounted in the mall, then they should do so. However, if going to grandma’s house for dinner or preparing a special meal in your own home will cause problems in the family, sour relations with the relatives, or somehow cause you to lose your religion, or disobey Allah and His Messenger, then you should not participate. Likewise, if a person wishes to avoid everything about that day, pay full price instead of the discounted price at the mall, return to their employer, their day’s pay when they took off, and behave as if it is just another day, then they are allowed to do that according to the Kitaab and the Sunna.

Another important point is that, if we can accept that scholars can make ta’weel (interpretation) of divine ordinances so as to render an affair like Thanksgiving to be prohibited, despite that that there are no direct texts that say such, then it should be more acceptable that the opinions of scholars are also subject to interpretation, as to render their opinion erroneous, or invalid. Scholarly opinions are not divine writ. If the Book of Allah, and the ahaadeeth of the Prophet , are subject to interpretation, then so are the opinions of scholars.

Conditions for celebrating thanksgiving:

·        That you thank Allah sub’haanahu wa ta’ala first for the good that He has given you.   It is permissible to thank others as well according to the hadith; “whoever does not thank people, does not thank Allah”.

·        That you thank Him on all of the other days of the year as well, and not pick only that one day to be grateful to Allah sub’haanahu wa ta’ala.

·        That you do not participate in any activity that is prohibited in the religion, such as drinking alcohol, using intoxicants, or displaying lewd, and unlawful behavior.

·        Thanksgiving dinners sometimes invite to overeating or gluttony, so a Muslim must be mindful of that, not just during thanksgiving but during the whole year.

·        That you do not waste food, and if there is excess, then you should feed others with it, or refrigerate it until a later time. But you already knew that.

·        That you do not eat in the name of other than Allah, or eat an animal that was killed in the name of other than Allah.

·        That you do not sit at a table where alcohol and intoxicating beverages are served.

Follow-up question: Is celebrating Thanksgiving imitating the kuffaar?

There is no evidence in the Book or in the Sunna that everything that a non-Muslim does is prohibited. It is impossible for Muslims to not imitate anything at all that a non-Muslim does. They are all; both Muslims and non-Muslims, human beings and inhabitants of this earth. They shop at the same stores; they wear the same brands of clothes, eat the same kinds of foods, use the same types of utensils, use the same brands of computers, and sport around in the same types of automobiles as the so-called unbeliever. Muslims use the same types of tools that non-Muslim use; power drills, electric saws, lawn mowers, and weed whackers.

We also use the same weapons as the non-Muslims use; in fact, Muslims don’t even manufacture weapons; all the advanced weaponry that Muslims use in today’s modern warfare are imitations of the non-Muslim types of weapons.  If you turn on any television (which by the way was invented by the non-Muslim, you will see Muslims in all parts of the world, wearing thobes made in China (atheists), eating on dishes made in France,  wearing diamonds mined in South Africa, bearing military ranks (general, captain, lieutenant , sergeant) invented by the so called kuffaar. So it would seem that 99% of the Muslims in the world have entered into what some scholars would characterize as disbelief.  I’m not buying it. The only one who is free from error and whose opinion must be accepted without question is Rasoolillaah . When we see textual evidence which prohibits virtually every product, action, celebration, festivity, or cause of joy that exists on the planet, as the fatwa prohibiting Thanksgiving seems to say, then we will accept it. Otherwise, we must look at all actions on a case by case basis. And Allah knows best.

Second follow up question: Does Muslims have to celebrate Thanksgiving Day?

No one is saying that you have to celebrate Thanksgiving Day, or to be any way involved in it. People do not have to eat with their family on that day, they don’t have to cook, or even think about cooking if they don’t want to. They don’t have to take off from work, (unless their job is closed that day), or participate in any Thanksgiving related activities. They don’t have to answer the phone when their auntie calls them to ask are they coming, and can they bring some extra plastic cups for the kids. They don’t have to take advantage of 20-50% off, in any Thanksgiving Day sale, and they don’t have to watch the parade, watch football on television, or finger through the big Thanksgiving edition of their city’s newspaper. They don’t even have to get out of bed, except to perform their prayer. They don’t have to get dressed, like they are going somewhere, and if a woman is menstruating, she can sleep through the whole day, and wake up the next day if she wants. They do not even have to mention the word; Thanksgiving, if they choose not to.

Participating in Thanksgiving in any way, is not a religious obligation. The deen of Allah is easy, and the Lord that we worship is above pettiness of any kind. He is also very clear about what He wants us to do, and about what He wants us to stay away from. ‘He hath explained to you in detail what is forbidden to you’.[10] Thus, if someone wants to declare something haram, and declare that anyone who participates in a thing is committing a sin against Allah, then they need to bring clear evidence, otherwise, they risk forging a lie against Allah sub’haanahu wata’ala, and that’s what we have an issue with.

When someone, says that something is haram, then they are speaking on behalf of Allah sub’haanahu wa ta’ala, and they need to bring conclusive proof, and not just their dislike for something or dislike for a certain people. It is not permissible in Islam for anyone to render something prohibited on their own accord. 7:32 “Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand”.[11]

Personal sentiment by itself, is not enough to manufacture law. Law is made by the use of textual evidence, or decisive proof, not merely that people do not like Christians, or don’t like America, or don’t like the kuffaar, or don’t like the Pilgrims, or don’t like the idea of families getting together and expressing their gratitude for each other on that day, or don’t like turkey, or don’t like what some people did in celebration of Thanksgiving, or don’t like the oppressors of hundreds of years ago. A Muslim should not let their dislike for a people, prevent them from being just.  “O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you, make you swerve to wrong and depart from justice. Be just: that is closer to piety: and fear Allah. For Allah is well-acquainted with all that ye do”.[12]

A Muslim may engage in any activity that is not expressly prohibited by Allah, or His Messenger, or by a unanimous consensus of Muslim scholars. They can engage in any activity that does not compromise their faith, does not require from them that they ascribe partners with Allah, does not require or encourage that they disobey Allah or His Messenger (SAWS), and that does not place them or their religion, or the practice thereof, in harm. They can engage in any activity that does not invite to haram, or leads to haram, or that glorifies something that is haram. Muslims are not allowed to engage in any activity that promotes or glorifies, kufr, shirk, disobedience to Allah and His Messenger, or that makes a mockery of our noble religion. We don’t do Christmas, Easter, or Halloween, since all of these celebrate, commemorate, or invite to disbelief, or glorifies evil, as in the case of Halloween. . If you don’t want to have anything to do with the Thanksgiving Day, then leave it alone completely; there is no blame in that, as long as you fulfill your other obligations to Allah. Wal Al-humdu lillaahi Rabbil aalameen.

Shaykh Abu Laith Luqman Ahmad in the Imam and Executive Director of Masjid Ibrahim Islamic Center in Sacramento California, you can reach him at imamluqman@masjidibrahim.com, or visit the Masjid website at http://www.masjidibrahim.com


[1] Quran, 7:33.

[2] Collected by Bukhaari.

[3] Quran, 14:7

[4] Quran, 16:121

[5] Quran, 55:49.

[6] Collected by Muslim.

[7] Ibn Qayyim al-Jawziyya (D. 751 A.H.) quoted from: “Ii’laan al-Muwaqqi’een an Rabbil aalameen” vol. 4, p. 157

[8] Collected by Muslim.

[9] Quran, 34:61.

[10] Quran, 6:119.

[11] Quran, 7:32.

[12] Quran, 5:8.

A Fatwa About Celebrating Your Country’s National Day [By Sheikh `Abd Allah b. Bayyih]

Every country has its National Day. This day is not a religious festival. The new holidays that we as Muslims are prohibited from introducing into our lives are new religious holidays. We are not prohibited from other occasions where people get together for one reason or another. People celebrate their marriages, they celebrate the birth of a new child. They might celebrate any number of other occasions, and there is nothing wrong with this, as long as their celebration is not a religious observance.

It is essential to clear up the misunderstanding that many people have about this issue. Due to this misunderstanding, people have been placed in great difficulties, since so many religious people have been made to think that by observing these non-religious holidays they are committing some sort of sin.

Observing these days is not sinful. In Islamic Law, the default ruling for an activity – barring any evidence to the contrary – is that of permissibility. We should consider how scholars related to such events in the past. There was a tradition that hailed to before the time of Islam known as `Atîrah. It was a day in the month of Rajab where an animal would customarily be slaughtered. Scholars of the Hanbalî school of law regarded it as permissible. Mâlikî scholars disliked it, since it was a practice from the times of ignorance before Islam.

Nevertheless, Hanbalî scholars saw no problem with it. They argued that there is no text forbidding it. The fact that people from since bygone days had a day in Rajab where they would traditionally slaughter an animal – called a rajabi or an `atîrah – is something that is permissible by default. If people want to get together on a day in the month or Rajab or Sha`bân or any other time that of the year that suits their customs to slaughter an animal and have a feast, then that is up to them.

The same can be said for the anniversary of a country’s independence – which is usually what is meant by the “national day” in the countries of Africa and Asia that used to be colonial possessions. There is nothing in Islam to prohibit this.

We need to properly understand the hadîth where the Prophet (peace be upon him), upon his arrival in Madinah, found that the people there had two festive days wherein they would play and enjoy themselves and said: “Allah – most blessed and exalted – has replaced them with what is better: `Îd al-Fitr and `Îd al-Adhâ.” [Sunan Abî Dâwûd (1134) and Sunan al-Nasâ’î (1556)]

These were pagan religious holidays tied in with their idols. The Prophet (peace be upon him), therefore, mentioned to them the two religious holidays of the Muslims, `Îd al-Fitr and `Îd al-Adhâ. This does not imply in any way that people are forbidden to engage in any public assembly or celebration whatsoever. As long as participating in these celebrations does not entail any sinful conduct, people should be allowed to celebrate. It is unwise to raise objections, disturb people in their traditions, and cause division in society when there is no text form the Qur’ân and Sunnah to forbid those traditions, nor any scholarly consensus even within the schools of thought. Islamic Law is easy with regard to matters wherein there is no clear objection and where the disapproval that is expressed is not based upon any unequivocal evidence. People should be allowed the scope to express their customs. The principle of maintaining ease and facilitation is an essential principle of Islamic Law. Allah says: “He has not placed any difficulty upon you in religion.” [Sûrah al-Hajj: 78] He says: “Allah desires that He should make light your burdens.” [Sûrah al-Nisâ’: 28] Anas relates that the Prophet (peace be upon him) said: “Make things easy and do not make things difficult. Give glad tidings and do not become divided.” [Sahîh al-Bukhârî (69) and Sahîh Muslim (1734)] We say again that the religion of Islam, essentially, seeks to make things easy for the people. The other opinions and views that scholars have on this matter should be treated with respect. Nevertheless, those opinions are not sacred scripture.

And Allah knows best. By Sheikh Abdullah Ibn Bayah

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