Intro
Jameela Hakim wrote the “History of The First Muslim Mosque in Pittsburgh, Pennsylvania” Cedar Rapids: Igram Press, 1979. In it she covered how the Ahmadiyya Movement was involved in destroying Islam for thousands of African-American who wanted to learn Islam. Her essay was turned into a chapter in a famous book entitled, “Islam in North America : a sourcebook” (1992). Dr. Beverly Amina McCloud mentioned the ethnographic work of Jameela Hakim in her book, “
Jameela Hakim seems to have interviewed African-American Muslims in Pittsburgh and thus wrote her ethnographic study, there are no references at all. She mentions the honorary Qadiani-Ahmadi Maulvi Muhammad Yusaf Khan extensively. However, she didn’t quote any of the Moslem Sunrise or the Review of Religions (ROR). Check out our full history of Ahmadiyya in the USA herein. It should also be noted that Hakim mentioned Saeed Akmal (famous Ex-Ahmadi in Pittsburgh) extensively, however, she didn’t mention Wali Akram (famous Ex-Ahmadi in Cleveland)(See Dannin for extensive research work on Akram).
In 1929, Muhammad Yusaf Khan began using the term “Sufi” in front of his name and he was in Dayton, Ohio giving free lectures on Islam (see Dayton Herald of Monday, March-18, 1929). This was after the arrival of Sufi Muti-ur-Rahman Bengali (summer-1928), who was working mainly out of Chicago. Thus, Sufi Muhammad Yusaf Khan began touring Ohio, Pennsylvania and etc.
By 1930, Sheikh Nasir Ahmad (Aka Walter Smith Bey) began inviting Sufi Muhammad Yusaf Khan to attend to his flock of believers (former members of the Moorish Science Temple {MST}) in Pittsburgh, PA and to teach them Arabic and basic Islam. Thus, by 1930, Ahmadiyya beliefs were already influencing (See the Moslem Sunrise [July-1930, see page 13][inactive for 6 years]) the former members of the Moorish Science Temple (MST) in Pittsburgh, PA. The Moslem Sunrise of Dec-1930 alleged that Dr. M.Y. Khan is a zealous missionary and working in and around Pittsburgh and Cincinatti and with marvelous success. Dr. M.Y. Khan has an essay entitled “Beauties of Islam”. His name (Dr. M.Y. Khan) is written along with the official mailing address of 2222 Webster Ave, Pittsburgh, PA, USA. Interestingly, a list of donors is given in the same Moslem Sunrise and not a single name from Pittsburgh, Cincinatti or Cleveland is mentioned. Hakim says the same but doesn’t give a proper timeline.
From 1931 to 1934, it seemed to be business as usual, the Moslem Sunrise of April-July-1931 alleges that Sufi Muti-ur-Rahman Bengali had been touring NY and trying to get converts, he also went to Connecticut, Virginia and Pennsylvania. In the Moslem Sunrise of Oct-1931/Jan-1932, Sufi Muti-ur-Rahman Bengali alleges to have toured and given speeches in Chicago, Pittsburgh-Pennsylvania, Indianapolis-Indiana, St. Louis-MO, Grand Rapids-Dowagiac-Detroit, Michigan and Gary, Indiana. Sufi Muti-ur-Rahman Bengali claims that have had Ahmadi’s meet up in 11 places around America to celebrate the “Life of the Prophet”. 2 in Chicago, 1 each in Detroit, Grand Rapids, Indianapolis, Kansas City, East St. Louis, Cincinatti, Pittsburgh and Washington, Pennsylvania. Sufi Muti-ur-Rahman Bengali mentions all 6 Mission’s of the Ahmadiyya Movement in the USA. This includes the mission at 2222 Webster Ave Pittsburgh, PA, which is operated by M. Y. Khan. It also includes a location at 928 W. 7th St. Cincinatti, OH. which is ran and operated by a man named Mr. N.A. Halik. The 4th location in the USA is operated by Brother T. Ahmad at 350 W. 16th St. Indianapolis, IN. The 5th is a new mission in Detroit, at 537 Hendrie St. The 6th is another new mission in Kansas City (MO), at 913 Woodland Ave. In the Moslem World magazine of Jan-1933 (page 90)(See scan in the below) you will find the famous short paragraph on “Islam in Pittsburgh”. This paragraph is written by “The United Presbyterian” (newspaper). One of the book sellers/peddlers who work with this newspaper has recently observed a Muslim missionary looking for converts among the negroes of Pittsburgh and pointing at Christianity and calling out their use of slavery. Also pointing out that in Islam, all are brothers. They also mention how these “Muslims in Pittsburgh” believe that Jesus died in India.
Jameela Hakim mistakenly alleges that Maulvi Muhammad Yusaf Khan came to the USA in the early 1930’s, that wasn’t accurate, he did go back and forth to India and might have came back from a recent trip (he worked an import/export business wherein he sold Islamic things) in 1929. She also claims that Maulvi Muhammad Yusaf Khan died in 1979 (unverified). She explains how Maulvi Muhammad Yusaf Khan brought Islamic reform to these people and they weren’t practicing Islam.
Post-Gazette, August 1, 1932. Dr. M. Yusuf Khan (pictured) in 1933 officiated at Saaed Akmal’s short-lived second marriage.
In Feb-1934, Dr. Yusuf Khan is mentioned in the Cleveland Call and Post of Sat, Feb 03, 1934 ·Page 2. Reports of activity are given. The first report is from Youngstown, Ohio by Amtul Majeed. Amtul tells us that a famous female teacher named Madame Begum has been out of town on a preaching tour but will return soon. Shaikh Haque has been the teacher at the Youngstown mission in her absence. On Sunday night, Sheikh Haque spoke about “When East meets West”. Signed off as Amtul Majeed, reporter. There is also a report from the Dayton Mosque, by Shaikh Nazeer Elahi. Shaikh Nazeer Elahi explains how on last Wednesday and Thursday nights, Dr. M. Yusuf Khan (their leader) was amongst the congregation in Dayton, Ohio. 9 people allegedly converted to Ahmadiyya. It is also reported that Shaikh Nazeer Elahi is about to leave on a preaching mission to Cincinatti. Sheikh Ashiq Ahmad (spelled as Sh. Ashiq Akmad) is also mentioned as part of the clergy. Bro Abdul Lateef is mentioned as someone who is helping vs. Christians. Akram Mustafa has been out sick. Signed off by Azeeza Bur Han, reporter. There is also a report on the Braddock Mosque by Abdullah Easa. Last Sunday, Jan-21-1934 at 7pm, Bro Hajee Malik gave a lecture on “Is Islam the Truest Religion to Follow”. Bro Abdullah Rasool also gave a lecture. On Tuesday evening, they attended the head mosque for an event at the school, lectures were given by Shaikh Akmal and Shaikh Abu Saleh. There is also a report from the Muslims of Akron. Their mosque has moved to 167 Bluff St. Shaikh Shuban is one of their main teachers. Signed off as Hameed Sarat, reporter.
In 1979, On page 157, Hakim explains how Dr. Muhammad Yusaf Khan made 13 African-American as “Sheikhs”:
1. Nasir Ahmad
2. ilm Deen
3. Yunus Waheed
4. Nazeer Elahi
5. Abu Saleh
6. Karam Ghalab
7. Rasheeda Khitab
8. Sadi Malik
9. Jafar Sadiq
10. Zadir Ahmad
11. Ameen Ghani
12. Ahmad Salehy
13. Saeed Akmal
In Apr-1934, via the Cleveland Call and Post of Sat, Apr 07, 1934 ·Page 2, there is a photo of M. Yusuf Khan. This is about the Cleveland Mosque. The Ahmadiyya regional headquarter has been changed from Pittsburgh to 5311 Woodland Ave in Cleveland. The headquarters was in Pittsburgh for 4 years. Yusuf Khan alleges to have faced the bitterest opposition vs. Ahmadiyya. Yusuf Khan alleges that he has already created 11 men and 1 woman to go out and to tabligh. On March-29, the Moslems of Pittsburgh gave Yusuf Khan a farewell party (he was going to India on a trade run) wherein 300 people showed up. Shaikh Nasir Ahmad was there as well as well as Shaikh Abdul Wahab, Shaikh Abid Haque, Shaikh Saeed Akmal and Shaikh Abdul Farook. Shaikh Abdul Farook was made in-charge, with full authority in Pittsburgh. Yusuf Khan says that anyone who doesn’t pay their chanda for 3 months will be removed from the membership. There is another report in this newspaper from the “Mother Mosque”, during the week of March-25-1934, wherein it is stated that Rahmat Mahmood Sheikh Farook and Dr. Khan held a meeting. Eid was also held. Shaikh Nasir Ahmad from the Cleveland Mosque were also there. Sheikh Saeed Akmal from Braddock, Pittsburgh was also there. Shaikh Nasir Ahmad will be around and in-charge in Cleveland, signed off by Shaikh Saadi Malik.
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In May of 1934, Dr. M. Khan is quoted in the Cleveland Call and Post of Sat, May 12, 1934 ·Page 2. This is about the activities of the Braddock Mosque. Bro Ahmad Omar gave a speech on “Religion, the science of Life”. Bro Ahmad Abdullah and Akmal met in the city of Duquesne. Interesting, a man named “Saleh” gave 2 lectures on the Bible. Dr. Mohammed Ashraf is also mentioned as a new missionary from India. Sheikh Abid Haque spoke on Friday night. Dr. M. Khan was the keynote speaker. Sheikh Akmal was the master of ceremonies.
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In May of 1934, Dr. M.Y. Khan was mentioned in the “Cleveland Call and Post of Sat, May 19, 1934 ·Page 2. The newspaper alleges that Dr. M.Y. Khan has returned to his old location in Pittsburgh at 1800 Center Ave, he seems to have been ousted from the previous location. Shaikh Rasool and Shaikh Farook were also there. Dr. Khan explained to his membership that Cleveland would be the new headquarters. Signed off by Shaikh Saadi Malik.
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The Moslem Sunrise of Nov-1934 didn’t give any locations of Ahmadiyya centers in the USA, it was a regular feature of the magazine to list locations in the USA and abroad. However, just 10 month earlier, the Moslem Sunrise of Jan-1934, the Pittsburg branch of pseudo-Ahmadi’s was mentioned and with Muhammad Yusuf Khan as in-charge and with the famous 2222 Webster Ave, Pittsburgh, PA as the location of the mission house. In the very next issue of the Moslem Sunrise (March-1935), a new Pittsburgh location is given, 2008 Wylie Ave, Pittsburgh, PA. This evidence proves that the Ahmadiyya schism did in-fact happen in Pittsburgh in the late summer of 1934.
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On page 156, she writes how Dr. Muhammad Yusaf Khan took over as the main imam for the African-Americans that stayed and began teaching them Arabic (early 1934). Hakim mentions how Dr. Muhammad Yusaf Khan would always walk-thru Sweeney Court, looking for converts.
On page 157, Hakim explains how Dr. Muhammad Yusaf Khan made 13 African-American as “Sheikhs”:
1. Nasir Ahmad
2. ilm Deen
3. Yunus Waheed
4. Nazeer Elahi
5. Abu Saleh
6. Karam Ghalab
7. Rasheeda Khitab
8. Sadi Malik
9. Jafar Sadiq
10. Zadir Ahmad
11. Ameen Ghani
12. Ahmad Salehy
13. Saeed Akmal
On page 155, Hakim explains that the members of the mission house (African-Americans) didn’t believe in Ahmadiyya beliefs at all by 1934, only a few, i.e., Jesus in India theory. Dr. Muhammad Yusaf Khan knew about this too. The members of this mission house in Pittsburgh had beliefs like that of Noble Drew Ali and Moorish Science Temple (and Elijah Poole) and were refusing to change. This is when the schism started, Hakim doesn’t date this, however, it is 1934 (See the story of Wali Akram, in Cleveland, the Pittsburgh schism was in 1935). The schism was official by 1935 and Wali Akram and his group of new Muslims moved to another location. He was also working with Saeed Akmal (an ex-Ahmadi in Pittsburgh), as they also left Ahmadiyya en-masse and created the first ever Muslim mosque in Pittsburgh. However, Hakim didn’t talk to any Muslims from Cleveland, thus her story is missing lots of key pieces of information, however, this was covered in Dannin. Hakim relates stories of how the split happened, some stories are violent, some not.
On page 157 Hakim briefly mentions how Dr. Muhammad Yusaf Khan’s furniture was sold and his other belongings (See Dannin), since Saeed Akmal and Wali Akram accused him of financial fraud. Hakim claims that Dr. Muhammad Yusaf Khan left Pittsburgh and returned to Ohio, however, she doesn’t mention his constant trips to India for import/export trade.
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Scans
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Who were the first Muslims in Pittsburgh? (publicsource.org)
Who were Pittsburgh’s earliest Muslims? Who built the city’s first mosque?
“African Americans were really the pioneers in establishing and maintaining and institutionalizing Pittsburgh’s Muslims,” said Sarahjameela Martin, president of the Muslim Women’s Association of Pittsburgh. “It’s not often talked about.” (Photo by Ryan Loew/PublicSource)
The Black founders of Pittsburgh’s first mosque ‘didn’t have anything,’ writer Sarahjameela Martin said. Still, they laid the groundwork for Islam’s future in the city.
In the 1930s, Black Pittsburghers established one of the first chartered Muslim mosques in the United States.
How?
In one sense, it was sheer perseverance, said Sarahjameela Martin, executive director of the Muslim Women’s Association of Pittsburgh who is writing a book on local African American Muslim history.
During the early decades of the 20th century, many Black Southerners migrated North, escaping racial violence and seeking industry jobs.
Some of these migrants were Christian. Others were suspicious of Christianity, recalling that many enslaved Africans were forced to convert to the faith in the United States. Scholars estimate that 10-30% of Africans enslaved in the United States were originally of Muslim descent.
For migrants seeking “to revert” to the Muslim faith — the term often used in Islam instead of convert to capture a sense of return to an original or natural state — Pittsburgh offered an African American Muslim community just beginning to coalesce or organize.
The earliest Muslims in Pittsburgh were likely formerly enslaved Black Americans who came to the city by way of the Underground Railroad, Martin said. For her, that history is personal.
“I am Sarahjameela, the daughter of Mary Ellen, who was the daughter of Sarah, who was the daughter of Nancy, who was the daughter of one kidnapped and enslaved in America,” she said.
It’s hard to know how — or to what extent — these early Pittsburgh Muslims practiced their faith, Martin said. There aren’t diaries or accounts of community gatherings. Instead the evidence is in early city records and gravemarkers: there are entries with African American Muslim names, names also found scratched into the walls of slave ships from the Middle Passage.
Likely, these early Pittsburgh Muslims practiced their faith individually. That changed in the early 1900s. Traveling teachers of Arabic and Islam passed through the University of Pittsburgh, and non-orthodox Muslim sects popularized both an English translation of the Quran and the practice of adopting Muslim names.
Such developments were “very, very important” to the local Muslim scene, Martin said. They helped African Americans in Pittsburgh feel connected — to one another and also a “universal” Muslim community.
“The need was there. And when there is a need, people spring to that need and develop around that, so they can survive,” she said.
The era gave rise to Muslim benevolent societies, a Red Crescent Club (later the Muslim Women’s Association) and, most importantly, a charter for the city’s first masjid, or mosque.
It would have made sense for the mosque’s founders to buy a storefront property, as many other Black migrant religious communities in the 1930s and ’40s were doing.
But that’s not what happened. Instead, against all odds, this assembly of first- and second-generation enslaved people and newly arrived Southern migrants bought themselves a whole building.
“These people who were migrating, who were leaving the South and who were, for the most part, illiterate, were not well trained — they had the foresight and the resources to buy a building,” Martin said. “Most of them could not even buy a house.”
Pittsburgh’s early African African Muslims understood that having a mosque would help put Islam on the map in Pittsburgh. And so, despite sometimes living in “squalor,” as Martin said, they made it happen. They held fish fries and cookie sales and, a few dollars at a time, raised the funds to purchase a building in the Hill District.
The result was al-Masjid al-Awwal or, in English, the First Muslim Mosque of Pittsburgh, located in the Hill District.
Today, the Pittsburgh region has about 11 mosques, including communities still sustained by Black Americans. “But, in those days, First Muslim was it,” Martin said. There were other Muslims, meeting in other places. “But First Muslim was the only masjid, meaning the only building that was designated for prayer and study.”
Martin sees in their perseverance and dedication to learning a foundation that Muslims in Pittsburgh have built upon ever since.
“These people … had so little of the things that we think are so valuable,” she said. “They didn’t have any money. They didn’t know anybody. They didn’t have education. But they made their footprint.”
Chris Hedlin is PublicSource’s faith and religion reporter. She can be reached at chris@publicsource.org or on Twitter @ChristineHedlin.
This story was fact-checked by Abigail Nemec-Merwede.
_______________________________________________________________________________________________ 1933
https://www.alhakam.org/sunrise-in-the-west/
Indianapolis’ Ahmadi Muslims in the 1920s and 1930s | Invisible Indianapolis (wordpress.com)
In the Moslem Sunrise of Oct-1932/Jan-1933, Sufi Muti-ur-Rahman Bengali mentions 6 missions of the Ahmadiyya Movement in the USA. This includes the mission at 2222 Webster Ave Pittsburgh, PA, which is operated by M. Y. Khan. It also includes a location at 928 W. 7th St. Cincinatti, OH. which is ran and operated by a man named N.A. Malik (this guy is new). The 4th location in the USA has moved from 350 W. 16th St. Indianapolis, IN. to 1419 Roosevelt Ave and it is no longer operated by Brother T. Ahmad, no new name is listed. The 5th is a new mission in Detroit, at 537 Hendrie St. The 6th is another new mission in Kansas City (MO), at 913 Woodland Ave.
In the Moslem World magazine of Jan-1933 (page 90) you will find the famous short paragraph on “Islam in Pittsburgh”. This paragraph is written by “The United Presbyterian” (newspaper). One of the book sellers/peddlers who work with this newspaper has recently observed a Muslim missionary looking for converts among the negroes of Pittsburgh and pointing at Christianity and calling out their use of slavery. Also pointing out that in Islam, all are brothers. They also mention how these “Muslims in Pittsburgh” believe that Jesus died in India.
Scan
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Links and Related Essay’s
Who were the first Muslims in Pittsburgh? (publicsource.org)
https://www.amazon.com/Books-Jameela-Hakim/srh=n%3A283155%2Cp_27%3AJameela+A+Hakim
What is the Moslem Sunrise? – ahmadiyyafactcheckblog
The History of African American Islam | CERIS (cerisnet.org)
Saeed Akmal is an ex-Ahmadi too – ahmadiyyafactcheckblog
Who is Sheikh Nasir Ahmad? Aka Walter Smith Bey, another Ex-Ahmadi – ahmadiyyafactcheckblog
Who is Sheikh Nazeer Elahi in Ahmadiyya history? – ahmadiyyafactcheckblog
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#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #ahmadianswers #ahmadiyyamuslimcommunity #ahmadiyya_creatives #ahmadiyyatthetrueislam #ahmadiyyatzindabad #ahmadiyyatrueislam #ahmadiyyamuslim #mirzaghulamahmad #qadiani #qadianism
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