Imam Luqman Ahmad Mosque Without Borders

بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ، وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَبَعْد

Throughout much of Islamic history after the Khulafa al-Rashidoon, the roles of the ‘alim (scholar) and the sultan (ruler) were often separate. The Umayyad, Abbasid, and Ottoman empires, among others, were largely led by political and military figures who, while (ideally) deferring to and upholding Islamic law, were not themselves the leading jurists of their time. The scholarly class (ulama) served as judges, advisors, and the moral conscience of the state, acting as a crucial check on power. This separation was a practical reality of governing vast, multi-ethnic empires.

However, the reality for Black American Muslims in the 21st century presents a fundamentally different context, which is why our imperative is different.

We are not an empire with a centralized state. We are a “community” and the traditional separation of roles collapses out of necessity.

Here’s why our Imams must lead in governance, especially now:

1. We Lack a “Sultan”: There is no Muslim political sovereign in America from whom our Imams can derive Islamic law. There is a vacuum of Muslim political leadership in our communities. Most masaaajid don’t even have a political wing. If the scholars, the learned amongst us, and the Imams do not step into this space to build systems of justice, no one else will. Who else possesses the requisite knowledge of the Deen, and the authority of the minbar to guide these processes?
2. Governance is More Than Political Rule: The governance we are calling for is not about seizing state power. It is about building institutional capacity from the ground up. It is about creating the frameworks for Islamic mediation, divorce arbitration, inheritance committees, and ethical oversight within our own communities. This is a form of community governance that has always fallen to the knowledgeable and those in authority among us. This includes Imams of our masaajid.
3. The Imperative of Preservation: In the absence of these systems, our families are left vulnerable. They are forced to resolve their most critical personal matters—divorce, custody, inheritance—entirely within a secular court system that does not share our values or understand our religious obligations. This is how we lose our Islamic identity, not in one fell swoop, but through a thousand concessions. Our Imams are the first and last line of defense against this erosion.
4. A Return to a Prophetic Model: While the post-Rashidun empire model is one reality, the model of the Prophet (ﷺ) and the Sahabah in Medina is our ultimate example. They were both the scholars and the governors. They led the prayer, judged the disputes, taught the revelation, and managed Islam from the ground up, this holistic model is not just aspirational; it is necessary for survival. And Allah knows best.

Therefore, the question is not “Should Imams be political rulers?” The question is “Who will ensure justice is served for the widow, the orphan, and the divorcing couple according to the laws of Allah if not our most knowledgeable?”

Until Allah grants us something broader, that duty, that form of localized, communal governance, must fall to those with the knowledge and piety to guide it. This isn’t about creating kings; it’s about fulfilling a religious obligation to establish justice. This is a crucial conversation that must be had. And Allah knows best. May Allah sub’haanahu wa ta’ala protect us and guide us during these times we live in. Imam Abu Laith Luqman ibn Abi Hussain, Abdulkarim Muhammad Ahmad

Shaykh Luqman Ahmad, born and raised in Philadelphia Pa, and son of American converts to Islam, is an American Muslim thinker, scholar, writer, educator, and community leader with more than four decades of service. A graduate of the Islamic University of Omdurman, with time spent at Umm al-Qura University, and in classes at the Haram in Mecca. Imam was first introduced to Islamic learning by his parents. He studied with numerous scholars, most notably the late “Sayyid Sabiq”, author of the book “Fiqh as-Sunnah”.  For a list of his teachers, consult his blog at imamluqman.wordpress.com. He served as the Imam of Masjid Ibrahim Islamic Center in California for 20 years, guiding one of the region’s most diverse Muslim communities with a blend of classical Sunni scholarship and deep awareness of American social realities. Over the course of his career, he has also served as an Imam and or resident scholar at several masaajid across the country, including in Philadelphia, Toledo, Sacramento, and Folsom, California.  

He is the author of several books, most notably The Devil’s Deception of the Modern-Day Salafi Sect, a widely discussed critique of contemporary Salafism, and Double Edged Slavery, an original work examining the mentality, history, and lived experience of Black Sunni Muslims in America. His writings, lectures, and community work continue to influence conversations on Islamic law, identity, leadership, and the future of American Muslim communities. Currently, he writes, conducts research, and serves as a guest khateeb at the Quba Institute in Philadelphia. He can be reached at: imamabulaith@yahoo.com