Intro
Walter Bellinger (aka Saeed Akmal) is from a interesting family of African-American’s originally from South Carolina (See Lemon Swamp and Other Places: A Carolina Memoir). Walter’s (aka Saeed Akmal) older brother is quite famous, his name is Louis A.S. Bellinger (1891-1946), he was the only licensed and practicing Black architect in Pittsburgh between 1919 and his death in 1946. In 1931, Bellinger designed Greenlee Field for Gus Greenlee, used by Negro league baseball teams. Other Pittsburgh designs by Louis A.S. Bellinger include his and Ethel’s duplex at 530 Francis St., apartment complexes on Centre Ave. and Wylie Ave., and remodelings of churches in Wilkinsburg and East Liberty. In 1932, Louis A.S. Bellinger ran as a Republican for United States Congress. The only black candidate (of five) on Pennsylvania’s 32nd congressional district ballot, he was not elected (See also Albert M. Tanner notes Bellinger’s importance: “References to Louis A. S. Bellinger are found in Negro Artists: An Illustrated Review of Their Achievements (New York: Harmon Foundation, 1935), Theresa Dickason Cederholm, Afro-American Artists: A Bio-bibliographical Directory (Boston Public Library, 1973), and Who Was Who in American Art 1564-1975 (Madison, CT: Sound View Press, 1999). A detailed account of his life and work appears in African-American Architects: A Biographical Dictionary 1865-1945 [New York: Routledge, 2004]).
In the 1910’s, Walter Bellinger (aka Saeed Akmal) had moved to Pittsburgh and must have met up with his brother Louis A.S. Bellinger. He met his wife Marguerite Bellinger (aka Rasheeda Akmal).
By the mid-1920s, Walter and Marguerite Bellinger were living in Pittsburgh. He was working in construction, specializing in new construction and rehabilitating existing buildings. Walter eventually established his own company and was well known for refurbishing some of the city’s most iconic jazz clubs. About 1928, Muslim missionaries based in Ohio began a drive to convert Pittsburgh area Black residents to Islam. Walter and Marguerite joined others in laying the foundation for the nation’s first native-founded mosque, the First Moslem Mosque of Pittsburgh (incorporated in 1944). They renounced their Christian names. Walter Bellinger became Saeed Akmal and his wife became Rasheeda Akmal. Historians of Black Muslims in the United States describe Saeed Akmal as a pivotal figure in the history of non-Nation of Islam Black Muslims. Rasheeda died in childbirth in 1932, leaving Saeed with eight children to raise.
The 1930 U.S. Census recorded Walter and Margaret living in a rented Penn Township home with their seven children and another of Walter’s brothers, Henry. Walter was working as a carpenter building houses, and Margaret took care of their large family. By that time, the household had fully embraced Islam and shed their Christian names and the Bellingers became Akmals. Walter became Saeed and Margaret became Rasheeda. Christian names like Glenn, Catherine and Louis were replaced by Farooq, Rasool and Aminah. By 1932, Rasheeda had died giving birth to a ninth child, who also died. After Rasheeda passed away, Akmal was left with raising four boys and four girls alone. He remarried in 1933, but that marriage disintegrated in 18 months. The couple divorced in 1937. “I heard he raised them,” Akmal’s granddaughter, Tahara Akmal, explained in a telephone interview. “My aunts were very instrumental in helping my grandfather raise the younger kids.”
It seems that in roughly 1930, Walter Bellinger (aka Saeed Akmal) seems to have been in Pittsburgh, Pennsylvania (at the Ahmadiyya mission house aka mosque at 2222 Webster Ave, Pittsburgh, PA) and met the Qadiani-Ahmadi “honorary-missionary”, Dr. Muhammad Yusuf Khan.
By 1933, Saeed Akmal got married a female convert to Ahmadiyya at the Pittsburgh Mission at 2222 Webster Ave, Pittsburgh, PA, USA and Dr. Muhammad Yusuf Khan read the nikkah. It’s unclear how the mission came into existence, however, by 1930, it was at least 100+ members.
The ROR of Sep-1933, has a report from Dr. Muhammad Yusuf from America about the spread of Ahmadiyya in Cleveland, Ohio, they allege to have 300 Ahmadi’s in Cleveland. Dr. Muhammad Yusuf gave 4 lectures at the Ahmadiyya Hall. He also mentions how Sheikh Nasir Ahmad and Sheikh Muhammad Omar (Omar Ahmad of Braddock?) are working with him, both were Christian priests. Dr. Muhammad Yusuf also alleges that some Turks and Arab Muslims might have converted to Ahmadiyya and caused a stir.
In 1934, the local Cleveland newspapers were calling Muhammad Yusuf Khan as “The Head Moslem of Cleveland”. On Apr-1-1934, Muhammad Yusuf Khan returned from an import/export run to British India and immediately confronted Sheikh Nasir Ahmad (in Cleveland or Pittsburgh?) and accused him of having alleged ties to the Moorish Science Temple, which he characterized as “worthless” and “un-Islamic.” Rather than seeing the Moors and the Garveyites as links to a larger American audience, Dr. Khan challenged their influence. He vehemently opposed Freemasonry and insisted that membership in the Ahmadiyya Movement excluded other sectarian affiliations. (See Bismilla,” Cleveland Call and Post, April 21, 1934, 2; Dannin, Pilgrimmage, 38, via Bowen). Thus, in April of 1934, Sheikh Nasir Ahmad seems to have been ex-communicated by Muhammad Yusuf Khan in Cleveland, Sheikh Nasir Ahmad then moved to Philadelphia and started working with Muslims therein. Just six weeks (by June of 1934) after Sheikh Nasir Ahmad’s departure, the Ohio River Valley Muslims got word of Ahmad’s success in Philadelphia (See Abdul Mohammad, “Philadelphia Mission,” Cleveland Call and Post, June 2, 1934, 2., via Bowen).
By July of 1934, the Muslims in Pittsburgh had totally ousted Muhammad Yusuf Khan (See Bowen). On July 14, an important announcement was made in the religion section of the Cleveland Call and Post, the local black newspaper:
“””The leaders of Vearianue [sic], or what is better known as Imams, gathered [in Pittsburgh] and formed a council, according to the Islamic teaching. We discharged the missionary, M.Y. Khan because of his failure to carry the work on in the right way. We, the members have been successful in making connection with the Moslem League, that we may be known throughout all the Moslem World. Our lecturer will cost just about half what it has been costing. The new
missionary will be located at … Pittsburgh. His name is Abdul Mohammed Iben Akbar. For any information, please write 18 South Sickel St., Philadelphia, Pa. Shaikh Nasir Ahmad has returned back to his mission in Philadelphia. We are making wonderful progress here in Philadelphia. Unity is our aim. May Allah guide us wherever we go.”” (Cleveland Call and Post, the local black newspaper of July-14-1934)(See Bowen).
The Vearianue, which was also known as both the Islamic Council and the Supreme Council, was led by Nasir Ahmad and was initially composed of twelve leading men from the Ohio-Pennsylvania community (because Philadelphia was now included, the region cannot be limited to the Ohio River Valley), and it soon acquired representatives from the Pittsburgh, Braddock, Youngstown, and Columbus Ahmadi missions (See Saadi Mliak, “Proceedings at the Pittsburgh Mosque,” Cleveland Call and Post, July 31, 1934, 2; Abdulla Eesa, “Bis-mil-lah,” Cleveland Call and Post, July 31, 1934, 2., via Bowen).
In August 1934, Sufi Muti-ur-Rahman Bengali who had spent most of the last few years promoting Islam to whites in cities outside of the Ohio River Valley, attempted to win back the disgruntled members in Pittsburgh (Braddock Mosque). He publicly denounced Muhammad Yusuf Khan and pleaded with the mosques that had broken off to return under his leadership. (See “Moslem Activities in Braddock,” Cleveland Call and Post, August 4, 1934, 2, via Bowen).
Muhammad Yusuf Khan seems to have fled (went to India) Cleveland by Oct-1934 and in Nov-1934 he sent a letter to Wali Akram asking for travel funds (See Dannin, page 99 and 283). Akram refused! While Muhammad Yusuf Khan was gone, the imam that he had appointed Chaudhri Mohammed Ashraf was chased from the community, then Muhammad Yusuf Khan’s possessions were seized and auctioned to repay the Muslims for the hardships they had endured on his behalf. They had even bought him a car (See Dannin). At this point, Wali Akram stepped forward and wrote letters to the 2nd Qadiani-Khalifa in Qadian and told him how much of a crook Muhammad Yusuf Khan was. This prompted the 2nd Qadiani-Khalifa in Qadian to send in Sufi Muti-ur-Rahman Bengali to try to save Ahmadiyya in Cleveland. However, Sufi Muti-ur-Rahman Bengali began requesting “back fees” for all the payments of chanda that had been missed.
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.
In Jan-1935, Muhammad Yusuf Khan seems to have been stuck in India, the schism continues to brew in Cleveland. Sufi Muti-ur-Rahman Bengali travels to India in Dec-1935 and leaves the Chicago mission with no one in-charge. Even the Moslem Sunrise ceases to operate. While he is gone to India (1936), Wali Akram had totally leaves Ahmadiyya and had taken many pseudo-Ahmadi’s with him. At some point in 1936, while at Juma prayer, Wali Akram announced his independence from the Ahmadiyya Movement (Qadiani) in dramatic fashion, he had a dream. In roughly Dec-1936, Sufi Muti-ur-Rahman Bengali heard about all of the turmoil and rushed to Cleveland where he found Wali Akram in the Mosque (mission house) giving Arabic lessons. Sufi Muti-ur-Rahman Bengali yelled out that this mission house was property of the Ahmadiyya Movement and anyone not loyal to Ahmadiyya should leave, practically the whole congregation left (See Hameeda Mansur, audiotape interview by author, Cleveland, Aug-25-1990, via Dannin).
Sufi Muti-ur-Rahman Bengali returned to Qadian on 12 December 1935, and was sent back to America on 21 October 1936 (he stayed for roughly 11 months), he arrived in Chicago on Dec-10, 1936 (See the Moslem Sunrise of Aug-1937). By 1937, all Ahmadiyya missions had shut down, only the Ahmadiyya temple/house on Wabash Ave in Chicago remained. In the 1940’s there was barely any growth. By 1950, Ahmadiyya in the USA had totally failed, barely 200 members remained, 5 mission houses, NO MOSQUES. They promptly moved the headquarters of the community to Washington D.C.
By 1937, his good friend, the famous Saeed Akmal (a fellow ex-ahmadi) wrote him a letter wherein he described himself as a Lahori-Ahmadi (See Dannin). Saeed Akmal is mentioned in Jameela Hakim’s, “History of The First Muslim Mosque in Pittsburgh, Pennsylvania” (1979) as someone who took over the Pittsburgh mission of confused Muslims. Check out our full history of Ahmadiyya in the USA herein. Also called the Braddock Mosque. There is another Ex-Ahmadi named Sheikh Omar of Braddock, he seems to have also quit Ahmadiyya and worked with Saeed Akmal at the Braddock Mosque.
By 1943-44, ‘”The First Muslim Mosque” was opened in Pittsburgh. Akmal was one of 10 men and women who founded the First Moslem Mosque of Pittsburgh and he was the congregation’s president. The new congregation received its charter in 1945. Akmal also was an emerging leader on the national stage where he served as the treasurer of the Uniting Islamic Society of America.
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By that time, Pittsburgh’s Black Muslim community was creating formal institutions. In 1928, they formed the African Moslem Welfare Society of America. The nonprofit’s charter filed in Allegheny County included lofty goals: uniting Moslem people; educating them in Americanism and eradicating racial differences. In the late 20th century, the preferred spelling for followers of Islam became “Muslim.”
Early Muslims in Pittsburgh met in borrowed and rented spaces: homes, storefronts and even a synagogue. Itinerant imams initially led groups in prayer and religious education. Muhammad Yusuf Khan was an Indian who used Cleveland as his home base to establish Muslim missions in Pittsburgh, Youngstown and Cincinnati. A 1932 Post-Gazette feature on Pittsburgh’s Islamic community featured Khan leading prayers in the Hill District.
In the early 20th century, converts to Islam could pick and choose from a wide array of local and national sects modeled on masonic lodges and other Black benevolent organizations. Many Pittsburgh practitioners aligned themselves with a popular national sect known as the Ahmadiyyas. Khan, along with Wali Akram (also based in Cleveland), worked closely with Muslim converts in Pittsburgh and Braddock.
In 1950, Saeed moved to Los Angeles to work with another Pittsburgher, architect and builder Oscar Liff, who had relocated there earlier. Within a few years several family members had joined Saeed in Los Angeles where they began building another Muslim community. It thrives today as the Islamic Center of Southern California.
Saeed Akmal was a builder in more ways than one. He worked with his hands in bricks and mortar. And, spiritually he helped to build two historically significant Muslim communities. My first article about Saeed Akmal was published today by NEXT Pittsburgh. Look for more about this amazing story coming in 2023.
Pittsburgh Post-Gazette, August 1, 1932. Dr. M. Yusuf Khan (pictured) in 1933 officiated at Saed Akmal’s short-lived second marriage.
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