Intro
Fanusie mentioned the work of Michael Gomez 18 times in her dissertation. In 2005, he wrote,
Michael Gomez, Black Crescent: The Experience and Legacy of African Muslims in the Americas, (Cambridge University Press). Gomez, Michael A. Black Crescent: The Experience and Legacy of African Muslims in the Americas. New York: Cambridge University Press, 2005.
Fanusie quoted pages, 214, 246-247, 251-254, 260, 274-275, 276-279, 277-287, 295.
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Page 214 of Gomez
Via Fanusie, pages 172-172
Drew Ali’s Moorish Science Temple (MSTA) has not yet provided documentation for any of his earlier religious organizing prior to the 1926 incorporation of the Moorish Science Temple of America in Chicago. Gomez, Black Crescent, 260, fn no. 116. Still, Gomez notes that MSTA lore that “one Abdul Wali Farad Muhammad Ali, “A mysterious teacher of Islam from the East” arrived in Newark to teach Drew Ali Islam as early as 1913, 214. See also Turner, Islam and the African-American Experience, 92-93, en. No. 56; Turner emphasizes that the earlier dates of 1913 and 1914 are extracted from MSTA legend rather than substantiated by official documentation.
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Pages 246-247 of Gomez
Via Fanusie, page 238
Ahmadiyya representatives were present at the First Universal Races Congress held at the University of London in July of 1911, as well as the Congress on Race and Religion held in Paris a year later. All conferences were well attended by Pan-African and African-American leaders and activists including W.E.B. DuBois, Booker T. Washington and Duse Mohammed Ali
(See G. Spiller, Papers on Inter-Racial Problems Communicated to the Universal Races Congress, July 26-29, 1911. Michael Gomez has speculated on East-Indian or Asian background of Muslim mystic attempting to influence African Americans in Chicago at the World Fair. Michael A. Gomez, Black Crescent: The Experience and Legacy of African Muslims in the Americas, [Cambridge University Press, 2005], 246-247).
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Pages 251-254 of Gomez
Via Fanusie, page 168
“””Historians generally acknowledge the 1920 arrival of Mufti Muhammad Sadiq as the initial date for Ahmadiyya engagement of American society””.
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Page 260 of Gomez
Via Fanusie, page 240
“””Noble Drew Ali’s Moorish Science Temple of America emerged six years after the arrival of the first official Ahmadiyya Muslim missionary in America, and twenty-five years after the first Ahmadiyya correspondence with American society. This overlooked detail is important for several reasons, particularly when juxtaposed against Ahmadiyya interest in Pan-African, anti-colonial and Pan-Islamic culture as vehicles for cultivating Islamic growth throughout the world; a pursuit which preceded both Drew Ali’s documented as well as alleged organizational activities in New Jersey and Detroit between 1914 and 1926″””.
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Pages 274-275 of Gomez
Via Fanusie, page 239
“””For the discerning, initiated reader, careful perusal of Pan-African Duse Mohamed Ali’s African Times and Orient Review (1912-1918) and Marcus Garvey’s Negro World (1921-1933) provides evidence of Ahmadiyya, Pan-African, Pan-Asian and Pan-Islamic intersecting spheres of influence in a religious-reformist network that stretched from India and the South Pacific to England, North America and the Caribbean. My research suggests that an Ahmadiyya strategy for implementing a proto-Islamic agenda onto an existing indigenous platform grew out of this interaction. Where scholars have detected “parallel streams of development” between Fard’s NOI, Drew Ali’s MSTA and Garvey’s UNIA, the Pan-Islamic influences also point to Ahmadiyya interception or points of contact with each organization prior to its’ official establishment””.
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Pages 276-279 of Gomez
Via Fanusie, page 1
“”The legacy of Fard Muhammad, founder of the Lost Found Nation of Islam, has perplexed scholars studying the history of the Nation of Islam (NOI) and the subject of Islamic development in Twentieth Century America.””
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Pages 277-287 of Gomez
Via Fanusie, page
“””Michael Gomez’s study of Islamic history among Africans and African Americans approaches twentieth-century development initiated under Noble Drew Ali and Fard Muhammad as an evolving phenomenon. Searching for a link between enslaved African Muslims and the emergence of urban-based proto-Islamic and Islamic groups among their twentieth-century descendants, Gomez is forced to draw heavily from circumstantial evidence. In Black Crescent: The Experience and legacy of African Muslims in the Americas, Gomez provides a paradigm for understanding the existence of a genetic memory or susceptibility towards Islam among African Americans which Drew-Ali, Fard and others capitalized upon. In attempting to make sense of the aura of mystery that still defines the historic dialogue on Fard, Gomez presents the most convincing aspects of scholarly consensus regarding his identity. These points include “that W.D. Fard Muhammad was born outside of the United States”; that he probably drew from a “Muslim-Jewish-Christian tradition”; that he cultivated a “rationalist” approach to religion and phenomenon among African Americans given to “spiritualist” tendencies; that he “could have simply borrowed the logic of continuous prophecy and interposed himself in the place of Ghulam Ahmad (the founder of the Ahmadiyya movement)” and that certain actions “suggests Ahmadiyya influence” upon Fard””.
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Page 295 of Gomez
Via Fanusie, page 310
“””Writing in 2005, Michael Gomez concludes, “To be sure, Fard Muhammad initiated the new movement, an improvisation on the foundations of Moorish Science and Garveyism.”””
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Links and Related Essay’s
https://www.cambridge.org/core/books/black-crescent/FA28124D07ACE5AD97B88BBF3BEF6A54#
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#ahmadiyya #ahmadiyyafactcheckblog #messiahhascome #ahmadiyyat #trueislam #mirzaghulamahmad
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