ABSTRACT FROM MOSQUE SIX TO MASJID AL HAQQ: A HISTORY OF AN AFRICAN AMERICAN MUSLIM COMMUNITY IN BALTIMORE, MARYLAND, 1956 TO 1996

Transcription

1 ABSTRACT Title of Thesis: FROM MOSQUE SIX TO MASJID AL HAQQ: A HISTORY OF AN AFRICAN AMERICAN MUSLIM COMMUNITY IN BALTIMORE, MARYLAND, 1956 TO 1996 Dawan B. EL-Amin, M.A. May 2014 Thesis Chair: Jeremiah Dibua, Ph.D. African American Studies Scholarly research on African American based Mosques in Baltimore City is minute when compared to scholarly works done on African American based Churches. Masjid Al Haqq, which was previously called Mosque Six, has been a mainstay for African Americans seeking Islamic guidance in Baltimore City since The Mosque and its members had significant impact on economic, social, and political activities in Baltimore City. Adopting a narrative approach; this research investigates the ideological, economical, educational, political, and social activities of the Mosque and its members from 1956 to This thesis states that the change in ideology when the Mosque transitioned from Mosque Six to Masjid Al Haqq after the death of Elijah Muhammad significantly changed the daily operations of the Mosque. Warith Deen Muhammad, who took over the leadership of the NOI in 1975 after the death of Elijah Muhammad, wanted to change the direction of the NOI toward Orthodox Islam while some NOI members wanted to continue the teachings of Elijah Muhammad resulting in a split in the movement. The economical, educational, political, and social activities of the Mosque and its members

2 were dictated by the Islamic doctrine adhered to by the national leader of the Islamic movement. Mosque members in the 1950s to 1970s were guided by the doctrines of Nation of Islam (NOI) while in the 1980s they were guided by the doctrines of the World Community of Al-Islam in the West (WCIW) under the leadership of Warith Deen Muhammad.

3 FROM MOSQUE SIX TO MASJID AL HAQQ: A HISTORY OF AN AFRICAN AMERICAN MUSLIM COMMUNITY IN BALTIMORE, MARYLAND, 1956 TO 1996 By Dawan B. EL-Amin A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree Master of Arts, African American Studies MORGAN STATE UNVERSITY MAY 2014

4 ii From Mosque Six to Masjid Al Haqq: A History of an African American Muslim Community in Baltimore by Dawan B. EL-Amin has been approved March 2014 THESIS COMMITTEE APPROVAL:,Chair Jeremiah Dibua, Ph.D. Debra Ham, Ph.D. Glenn Phillips, Ph.D.

5 iii Acknowledgment Page I would like to thank all individuals that helped with the work on my thesis. Thank you for having patience when helping build this thesis. I would like to thank my thesis committee members Dr. Jeremiah Dibua, Dr. Debra Ham, and Dr Glenn Phillips for working diligently on my thesis. I would like to give a special thank to Dr. Jeremiah Dibua for being my thesis committee head. I appreciate the hours of service you dedicated to ensuring my thesis is complete. Furthermore, I appreciate the way you kept me motivated and focused, even in the face of several obstacles. Thank you for helping me achieve success in my endeavor.

6 It maybe said iv TABLE OF CONTENTS Title Page..i Signature Page..ii Acknowledgement Page.iii Table of Contents iv Chapter 1: Introduction...1 Methodology...6 Literature Review....8 Scope of Study 18 Chapter Break Down..19 Chapter 2: Historical Background of Mosque...25 Fard Muhammad Established Foundation.26 Change in Ideology Chapter 3: Social and Political Activities...36 Social activities of Mosque Political activities of Mosque Chapter 4: Educational and Business Activities...48 Educational activities of Mosque Business activities of Mosque 57 Chapter 5: Conclusions...63 Origin of Mosque Six Emergence of a new leader 65 Bibliography...67 Primary Sources Secondary Sources..69

7 1 Chapter 1: Introduction Although there have been works done on African American churches in the Baltimore area, the same cannot be said with regard to African American Mosques in Baltimore. According to the International Information Programs of the US Department of State, African American Mosques make up twenty seven percent of Mosques in America. This number of Mosques is second only to South Asian based Mosques, which make up twenty eight percent. 1 There are currently ten Mosques in Baltimore City. Six of those Mosques have an African American majority membership. Two Mosques in Baltimore City have a membership that includes more Arabs than other nationalities. The additional two Mosques have a membership that is predominantly South Asian. The largest Mosque in Baltimore City is currently called Masjid Al-Haqq and is composed of mostly African Americans. This Mosque was known as Mosques Six before its name was changed to Masjid Muhammad in 1976 and then Masjid Al Haqq in Historically, it was the first place that African Americans went in search of Islamic faith and guidance. Its members had an economic, political, social, and ideological impact on the surrounding Baltimore communities. 1 Office of International Information Programs, U.S Department of State, Muslim Life In America (assessed May15,2011). 2 Wali Uqdah and Rashidah Uqdah, A History and Narrative of Muslim Americans in Baltimore, Maryland (Baltimore: 2003) 84.

8 2 It is from the aforementioned Mosque that a majority of the African American based Mosques in the Baltimore area originated. Most leaders and Imams of African American based Mosques in Baltimore started or had roots going back to Mosque Six. The aforementioned Mosque had a significant impact in the Pennsylvania Avenue community of West Baltimore from 1956 through The impact is most pertinent in the economic, social, and political activities of the Mosque members. The Mosque has historical significance in the African American Muslim community in Baltimore. Mosque Six is featured in the Pennsylvania Avenue Heritage Tour. It is deemed the oldest place of continued Islamic worship in Baltimore City. The Pennsylvania Avenue Heritage Tour is a citywide initiative that tours historical African American neighborhoods of Baltimore City. The Baltimore City Mayor s Office built a permanent memorial for the Mosque that highlights the historical significance of the Mosque. The Mosque was established in 1956 by members of the group called Nation of Islam (NOI). Mosque Six assumed the role of a worship temple and community center for members of NOI in Baltimore. Thus far in my research, I have not found any scholarly works done on any of the African American based Mosques in Baltimore, Maryland. The work by Wali Uqdah and Rashidah Uqdah on African American based Mosques in Baltimore is a collection of pictures and letters to the authors written from various members of the African American based Mosques community. This work will provide some primary sources for this work. The leadership of the NOI was centered in Chicago and there were as many as seventy-eight Mosques under the auspices of the NOI prior to The Mosques were 3 The NOI is a Black Nationalist organization that advocated for the prosperity in the African American communities. It takes a separatist approached to achieve economic, educational, social, and political

9 3 located in different cities across the United States. All of the NOI members that populated the Mosques were expected to follow the leadership of Elijah Muhammad, the co-founder of the NOI. Elijah developed a protocol that he believed could revitalize the condition of the African Americans in various American cities. However, the NOI doctrine and operations were not limited to the urban environment. The death of Elijah Muhammad in 1974 led to turmoil within the NOI; resulting in a split and the emergence of two leaders, namely, Warith Deen Muhammad and Louis Farrakhan. Some members of the NOI followed the leadership of Warith D. Muhammad while others followed the leadership of Louis Farrakhan. After the split in the leadership, many of the African American based Mosques became decentralized. The NOI was fragmented and many members began to abandon the teachings of Elijah Muhammad. 4 For instance, Elijah Muhammad s son, Akbar Muhammad, denounced the belief that Fard Muhammad was God. 5 Most of the NOI members who abandoned the teachings of Elijah Muhammad followed Islamic teachings that were closer to traditional Islam. According to traditional Islam, there is only one God that does not resemble the creation or created things in anyway. 6 Furthermore, traditional Islamic belief asserts that God does not prosperity within the African Americans communities. NOI goals were to operate as an independent nation in the United States. The NOI also intertwined religious doctrine from Elijah Muhammad, Christianity, and Islam to form the religious beliefs of the NOI. It was founded by Fard Muhammad and Elijah Muhammad in Elizabeth Oliver, Internal Split Rocks Black Muslim Empire: The Baltimore Afro-American, January 23, Fard Muhammad was the co-founder of the NOI. Fard is attributed with teaching Elijah Muhammad the foundational belief system that developed into the NOI. Elijah Muhammad described Fard Muhammad as a reincarnation of God in the form of man. Fard Muhammad was born in 1893; however, his death date and original origins are unconfirmed. 6 Dr. Muhammad Muhsin Khan, Interpretation of the Meanings of The Noble Qur an, ( Riyadh: Darussalam Publishers and Distributors,) Riyadh: Darussalam, 2001,688.

10 4 change, nor is He composed of bones, blood, or soul. Hence, God would not change into the form of a man. Mosque Six members who were persistent in adhering to the NOI teachings left the Mosque and established a separate Mosque located at 3306 Garrison Blvd. The Mosque located on Garrison Blvd was based on NOI teachings. Many other NOI Mosques across the United States underwent similar changes during the period of the split in membership at Mosque Six. Warith Deen Muhammad urged NOI members to make a transition toward traditional Islam. 7 There were many changes that occurred at Mosque Six that affected its members and the surrounding community. The national and local changes of leadership and ideology shaped the experiences of Mosque Six members from 1956 to Much work has not been done on individual African American based Mosques after the decentralization of the NOI. This research seeks to contribute to filling this gap by examining the history of Mosque Six between 1956 and 1996, as well as identifying the social, political, economic, and educational impact the Mosque and its members had on its surrounding Baltimore community. Furthermore, one of the aims of this research is to examine the effects the changes in the leadership of national and local NOI branches had on Mosque Six. It will examine how Mosque Six affected its community after transitioning to new leadership. Despite the decentralization of the NOI, the aforementioned Mosque, which is currently named Masjid Al-Haqq, maintained a prominent role in the Pennsylvania Avenue Community of Baltimore City.

11 5 The analysis in this research will focus on the different business, educational, social and political developments that shaped Mosque Six and, subsequently, Masjid Al- Haqq. This work will investigate the circumstances under which the African American based Mosque started in Baltimore. Furthermore, the investigation aims to identify the ideological changes and events that prompted the transitioning of Mosque Six to Masjid Al-Haqq. Moreover, the thesis aims to capture the role Mosque Six and Masjid Al-Haqq played in Pennsylvania Avenue and therefore, the development of West Baltimore. Since 1956, members of the Mosque have contributed to the development of political awareness, social activities, businesses and educational programming within the West Baltimore community. Some of the other community involvements of the Mosque highlighted in this research include development of programs for inmates and drug treatment. Inmate and rehabilitation programs involving members began when the Mosque was established and remained an important part of its operation. Another tradition of the Mosque was to feed people of the community while offering religious teachings. This tradition of the Mosque happens once a week: one night was set aside as the day to feed people of the Baltimore community. Usually a member of the Mosque would give a religious talk and disseminate religious information at the engagement. During the early years of the Mosque, this night was known as fishing night, but later it became known as Dawah night. 8 This activity could therefore serve as a source for gaining more converts. At the height of the NOI influence on Mosque Six, emphasis was laid on educating youth and adults. This expectation led to the establishment of a private school 8 Dawah is informing individuals of Islamic teachings.

12 6 at the Mosque. The kind of curriculum, grades served, and accreditations changed with leadership changes of Mosque Six. The Mosque went through three different private school ventures. The prevailing ideology of the Mosque impacted the teaching and practices of the school. For instance, the first school at Mosque Six was known as the University of Islam. Its grades were from Kindergarten to eighth grade, and the religious portion of the curriculum was based on NOI doctrine. After the change of ideology at the Mosque, the school was called Sister Clara Muhammad School and the religious portion of its curriculum included orthodox Islamic teachings. 9 This research also highlights the political actions of members of the Mosque under the leadership of various Imams. The political actions include participation in anti-gay bill protests in the 1980s, and voter registration drives. Methodology This study examines the development and impact of Mosque Six and Masjid Al- Haqq within the communities of Baltimore City. The study will use primary sources that include personal letters, transcribed oral narratives, deed documents, event programming, newspaper articles, Mosque related magazines, and interviews of members of the Mosque. Some personal letters and transcribed oral narratives of deceased members were gathered from A History and Narrative of Muslim Americans in Baltimore, Maryland by Wali Uqdah and Rashidah Uqdah. 10 Newspapers and magazines used in the study include Bilalian News, Baltimore Afro-American, Baltimore Sun, Washington Post, City Paper, 9 Laura Abdur-Rahman, interviewed by author at Al Rahmah School, Baltimore, MD, April 27, Wali Uqdah, A History of Muslim Americans,

13 7 Muslim Link, and Muhammad Speaks. Muhammad Speaks is a newspaper that was printed by the NOI starting in the 1960s. Bilalian News was the newspaper that came into print in 1975 shortly after Warith Deen assumed leadership of the NOI. These documents were made available by former members of Mosque Six from their personal collections. Articles on the social, educational, and political learning of Mosque Six members are found in the personal collections of the former Mosque members. The Bilalian News and Muhammad Speaks can also be located in their online archives. The Muslim Link is a newspaper that is published bi-weekly by Dar-us-Salaam in College Park, Maryland. The Afro-American newspaper documents related to the research are located in their archives in Baltimore on Charles Street. Access to the archives at the Afro-American newspaper was denied for public research; however, an Archivist provided all the documents he found relating to Baltimore Muslims. The documents that were obtained from the Afro-American included primary and secondary sources. Access to government records related to NOI members in Baltimore is currently unavailable. The National Archives in Silver Spring, Maryland, has files on NOI activity in Baltimore. However, the files were restricted to individuals with the appropriate clearance. Individuals wanting to gain access to the Baltimore NOI have to complete a background check that would take at least eighteen months. Many of the secondary resources consulted for the thesis include scholarly books, journals, and articles on the experience of African American Muslims in America. The books provide insight into the ideological, social, political, and economical experience and impact of African American Muslims in Baltimore.

14 8 Literature Review Researches done on the NOI are relevant to the study of the African American based Mosque Six and Masjid Al-Haqq in Baltimore. There are some works done on the NOI that provide useful information on Mosque Six s operations under NOI leadership. The Mosque on which this study is conducted has gone through changes in religious doctrine. These changes also affected the physical features of the building. For instance, the prayer areas and bathrooms were modified to comply with traditional Islamic practices in The first stage of the development of the African American based Mosque was as Mosque Six, under the leadership of Minister Isaiah Karriem; whom guided members of Mosque Six under the leadership of Elijah Muhammad from 1954 to Elijah Muhammad authored many books; among them are Message to the Black Man in America and How to Eat To Live. These books serve as a guide on how members of Mosque Six were expected to live their lives. They contain Elijah Muhammad s social, religious, political, ethnic, and economic doctrines. The books authored by Elijah Muhammad that I obtained provided guidelines on social, economic, and educational standards of the NOI. Additional categories that are mentioned in his books include self-awareness, self-improvement, and dietary practices. The religious doctrine in The Message to the Black Man in America elaborates on the convictions of Elijah Muhammad. For instance, he stated that God is a man and we cannot make him other than man. 12 Furthermore, he attempted to combine verses from 11 Wali Uqdah, A History of Muslim Americans, Elijah Muhammad, Message to the Black Man in America. (Chicago: Secretaries MEMPS Publications,1963), 6.

15 9 the Bible and Qur an to support his beliefs. 13 Other religious beliefs of NOI are listed in the aforementioned book. They provide insight to the reasons why members of Mosque Six engaged in social, educational, and economic endeavors. The NOI social structure implements a plan for African Americans to overcome economic and social oppression. It also outlines the NOI guidelines for interaction between men and women. In How to Eat to Live, Elijah Muhammad lays out a dietary plan for members of the NOI to follow. The plan includes detailed information on what types of meat and vegetables to eat. 14 The recommendations are aimed at ensuring a long life for the members who follow the guidelines of the text. The aforementioned books are useful to this research as they provide a detailed background on the doctrine that the members of Mosque Six followed. Members of Mosque Six had multiple restaurants across Baltimore City and their menu had to comply with the guidelines of the NOI. Richard Brent Turner, in his book Islam in the African-American Experience, examines African American Muslims from slavery until the 1990s. This book offers additional background knowledge on the beginnings of the NOI and gives insight on NOI key personnel. It discusses the dissension within the leadership of the NOI after the death of Malcolm X s former assistant Ronald Stokes in 1962 as well as Malcolm X s influence on the split in the NOI. The split in the NOI and Malcolm X had a direct impact on Mosque Six. The national split of the NOI consequently led to a split in the Baltimore Mosque. Members of Mosque Six who decided to follow Warith Deen Muhammad 13 Ibid, Elijah Muhammad, How To Eat To Live, (Phoenix: Secretaries MEMPS Ministries 1967), 3-4.

16 10 stayed at Mosque Six. 15 Others began to leave the Mosque and establish different Mosques where they could continue the teaching of the NOI. The role of Malcolm X is relevant to this research because he spoke at Mosque Six on two occasions. He influenced Warith Deen Muhammad and Mosque six members. Malcolm X was an acquaintance of the Minister of Mosque Six, Isaiah Karriem. Turner points out the differences between Elijah Muhammad and Malcolm X, which became apparent in the early 1960s. The Los Angeles Police Department brutally attacked Mosque Twenty Seven in Malcolm X wanted to retaliate with a militant response to the attack on Mosque Twenty Seven, but Elijah Muhammad wanted to pursue a non-violent solution to the attack. 16 Mosque Twenty Seven was raided by Los Angeles police departments because of suspicion of theft. Several male Mosque Members were shot and assaulted by the police outside of the Mosque during the attack. 17 Furthermore, members of Mosque Six followed the example of Elijah Muhammad by taking a nonviolent approach to the 1968 Baltimore riots. The riots were a combination of how African Americans perceived civil injustice in the educational, economical, and social systems of Baltimore City and the death of Martin Luther King Jr. 18 King s death ignited civil disturbances in African Americans across the nation. Members of Mosque Six were forbidden from participating in the riots. Furthermore, they were directed to comply with the citywide curfew put in place to discourage rioters from being out at night. 15 Warith Deen Muhammad is the seventh son of Elijah Muhammad and heurist of the NOI. 16 Richard Turner, Islam in the African American Experience, (Bloomington: Indiana University Press, 2003), Ibid 18 The 1968 Baltimore Riots encompassed many parts of Baltimore City.

17 11 Turner s book also shows the relationship between Malcolm X and Warith Deen strengthening while their ideology drifted apart from the concepts of the NOI. For instance, top members of the NOI were compelled to work together to justify the relationship between Elijah Muhammad and his secretaries. 19 There was no evidence that other top NOI members like Malcolm X and Warith Deen Muhammad agreed or practiced the extra marital activities of Elijah Muhammad. Elijah Muhammad fathered three children from two of his secretaries. Elijah s relationship with his secretaries went against the teachings he established for the NOI. Malcolm displayed his opposition to the action of Elijah by announcing his separation from the NOI officially in March Elijah Muhammad s extra marital affairs were not the only reason why Malcolm X left the NOI. During Malcolm X s pilgrimage to Mecca, he witnessed racial harmony that was different from the teachings of NOI. In April 1964, Malcolm X went to Mecca for Hajj where his beliefs about racial harmony in Islam were realized. He saw Muslims from multiple racial backgrounds making the religious pilgrimage. Other high ranking members of the NOI, including Warith Deen and his brother Akbar, accompanied Malcolm X in the pilgrimage to Mecca. Later that year, Malcolm established the Muslim Mosque Inc. which was said to be based on the Sunni Muslim principles. 21 In Baltimore, 19 Ibid, Ibid, Sunni belief principles are built on five pillars, they include the testification of faith Shahadah. The Shahadah is a combination of verbally expressing the Muslim belief and also believing it in ones heart. The Shahadah means there is no God except Allah and Muhammad son of Abdullah from the tribe of Quraysh is the messenger of Allah. The other four pillars include: abstaining from eating before sunrise until sunset during The month of Ramadan Ninth month of Islamic Calendar, paying obligated charity for those who qualify, making Hajj Religious pilgrimage to Mecca, and praying five obligated prayers during their due time.

18 12 many members of Mosque Six began to leave the teachings of the NOI in the late 1970s and transitioned into the Sunni based principles of the World Community of Al-Islam. A small group of members went back to various Christian Churches. Some of the members that went back to Christian Churches joined the NOI as a social movement and not religious purposes. Warith Deen Muhammad was the seventh child of Elijah Muhammad and was deemed his successor. Turner highlights the two members of the NOI whose ideological clash led to the split within the NOI. The ideology of Warith Deen Muhammad and Lewis Farrakhan differed in the area of belief. Farrakhan believed that Fard Muhammad was a reincarnation of God and Elijah Muhammad was a prophet. Warith Deen Muhammad did not believe that God was reincarnated into Fard Muhammad, nor did he believe that his father was a prophet. Both men had different visions for the future of the NOI after the death of Elijah Muhammad. Warith Deen made attempts to bring the direction of the NOI closer to what was considered to be orthodox Islam. Warith made changes to the organization that complied with the transitioning of the NOI to The World Community of Islam in the West. Among the changes were the names of the national newspaper, titles of community leaders, and the Mosque. The NOI newspapers name was changed from Muhammad Speaks to Bilalian News. In Baltimore, Mosque Six's name was changed to Masjid Muhammad and people of all racial backgrounds were invited to the Masjid. Inside Masjid Muhammad, chairs were removed from the prayer area to resemble the prayer area in Sunni Masjid s. The leaders of the communities were no longer called Ministers, they were called Imams. According to Turner, Warith Deen also attempted to move the NOI toward observing the

19 13 tenets of Sunni Islam. 22 He implemented organizational changes that were closely identified as orthodox Islam. In 1978, Louis Farrakhan, a prominent Minister in the NOI announced that he was leaving the leadership of Warith Deen Muhammad and returning to the teachings of Elijah Muhammad. Farrakhan thought that Warith s interpretation of Elijah Muhammad s teachings were wrong. Warith s interpretation of Elijah Muhammad s belief that white people were devils was not literal, on the other hand Farrakhan believed the literal interpretation, that all white people were devils. 23 Farrakhan was determined to teach Elijah Muhammad s interpretation of the Qur an and the Bible. He believed that Elijah Muhammad s interpretation was the only way that African Americans could be liberated. Warith Deen received orthodox Islamic education at Al Azhar University in Egypt and this had a major impact on his religious beliefs. Some members of Masjid Muhammad of Baltimore followed Farrakhan in his decision to break from Warith Deen. They agreed that the teaching of Elijah were the best direction for African Americans to achieve liberation. The members who did follow Farrakhan in Baltimore relocated to the Garrison Boulevard neighborhood and retained the name of Mosque Six. Turner s book is significant for this research because a section of the study discussed what happened after the death of Elijah Muhammad. The division in the NOI leadership had a ripple effect on the NOI Mosques across America. The death of Elijah Muhammad and the leadership changes had a direct effect on the practices of the members of Mosque Six. 22 Ibid, Ibid, 227

20 14 Steven Barboza s book, American Jihad: Islam after Malcolm X describes the development of African American Muslims after the death of Malcolm X. He gives details about the international fish deal that the NOI had with Peru. 24 The international fish business was important to the members of Mosque Six because it provided jobs for members. Some members of Mosque Six relied on the fish business as their only means of income. Mosque Six members were in charge of receiving, unloading, and shipping the fish to different Mosques across the country. From the warehouses, the fish were taken to different restaurants, markets, and homes across Baltimore. The fish business was a major part of the source of funding used for running The University of Islam schools at Mosque Six and other business interests of the NOI. Barboza also examined the social and political impact of the NOI s guidelines on its members. Warith Deen Muhammad is highlighted in a chapter titled After him. The chapter discussed Warith Deen s differences with the doctrine of his father and Louis Farrakhan. Warith Deen stated that he respected his father; however, his father lacked correct knowledge of the global religion of Islam. Warith Deen is widely referred to as a key figure in transitioning the NOI to complying with acts of Orthodox Sunni Islam. Barboza s book is useful to my research on Mosque Six because it provides religious doctrine, relevant historical events, and beliefs of the members of Mosque Six. Martha F. Lee in her book titled, The Nation of Islam: An American Millenarian Movement discusses the plight of Wallace Muhammad (Warith Deen) and his connection to Malcolm X. The author noted that Warith Deen was heavily influenced by Malcolm X and Warith Deen questioned if what his father believed in was truly Islam. Elijah 24 Steven Barboza, American Jihad: Islam After Malcolm X. ( New York: Doubleday, 1994) 90.

21 15 Muhammad believed that God was a man and the Sunni belief is that God does not resemble creation in any way. 25 The author talks about Warith Deen leaving the NOI movement in 1961, rejoining it in 1965, and becoming a Minister in The plight of Warith Deen is important to the research because it provides a background on the leader who transitioned Mosque Six into Masjid Muhammad of Baltimore. Furthermore, members of Masjid Muhammad used the advice of Warith Deen to develop the new direction of the Masjid. Warith Deen was attempting to find his way to what he deemed the true religious teachings of Islam. Lee s work also covers Elijah Muhammad and the NOI s development of a multimillion dollar entity from the NOI farming system, newspaper circulation, and fish distribution. The economic growth of the NOI was rooted in the fortitude of local Mosque members. Members of Mosque Six established businesses, schools, and social programs that were in line with the NOI s economic plan. The NOI national economic model and guidelines provided details on successful economic growth for its members at the local level. Some of the guidelines included starting and maintaining NOI businesses, appropriate attire for work, and profession work ethic. This is useful for the research because the leaders of Mosque Six adhered to the economic structure that was laid out by the NOI s national leadership. Members of the Mosque Six had established several restaurants and a school. Under the banner of World Community of Al Islam, Warith Deen did not continue the business model of his father. Warith stopped business transactions in the Masjid citing that it was a place for prayer and not commerce. He decentralized the economic structure of the NOI by selling the business to individual 25 Muhammad Khan, The Noble Qur an: In The English Language, Summarized in One Volume. 688.

22 16 members of the Mosque. Lee lists many sources in the bibliography that would allow me to find additional sources. Jane I. Smith in her book Islam in America examines the conflicting ideology of Malcolm X, Warith Deen Muhammad, and Elijah Muhammad. Both Malcolm X and Warith Deen Muhammad began to firmly question the doctrine of Elijah Muhammad. They confirmed that Elijah had fathered children from two of Elijah s secretaries. 26 Malcolm X was relieved from his duties as Minister of the NOI and Warith Deen Muhammad was excluded from NOI activities because of his affiliation with Malcolm X. 27 The book shows the tension among members and former members of the NOI during the transition from Mosque Six to Masjid Muhammad. Marsh E. Clifton s book, From Black Muslims to Muslims: The Transition from Separatism to Islam, describes the journey NOI members made to comply with the teachings of Warith Deen Muhammad. Clifton alluded to the NOI being popular choice for African Americans reform because of a void in Black Nationalist leadership. The vacancy appeared when Marcus Garvey was deported from the United States in 1927 and Drew Ali died in The author stated that Fard Muhammad was one of the men who claimed to be a reincarnation of Drew Ali. The people who adopted the belief that Fard Muhammad was a reincarnation of Drew Ali came to be known as the NOI. This information is important for understanding the historical development of Mosque Six s ideology. 26 Jane Smith, Islam In America.(New York: Columbia University Press, 1999) Ibid

23 17 Christopher Ringwald s book, The Soul of Recovery: Uncovering the Spiritual Dimension in The Treatment of Addiction, addresses the spiritual impact different denominations had on individuals undergoing addiction treatment. Ringwald identified Millati Islami as one of the Islamic based programs that treat individuals with drug addiction. Millati Islami was developed by Baltimore s Mosque member Zaid Imani in Ringwald s book is important to the research because it provides insight into some of the social activities of the Mosque members. It also highlights the Mosque s relationship with its surrounding community. Markeeda Muhammad s book, Humble Warriors: Women in the Nation of Islam, described the role of women members of the NOI. The book is useful to my research because it gives insight on the social expectations for Mosque Six women. 29 Muhammad described the NOI Muslim Girls Training (MGT) program. 30 The MGT program provided guidelines on the proper role of NOI female members in society. MGT is a program based on 15 principles, which were expected to teach women proper etiquette. The issues discussed in the etiquettes include social behavior, speaking in public, wearing clothes, and house choirs. The book is very useful in understanding the standards of behavior expected of female Mosque Six members. Harold McDougall s book Black Baltimore: A Theory of a New Community, examines the role religious and spiritual institutions played in Baltimore s community development. McDougall s work is useful to the research because it identified activities 28 Christopher Ringwald. The Soul of Recovery: Uncovering the Spiritual Dimension in The Treatment of Addiction.(New York: Oxford University Press, 2002.) Markeeda, Muhammad, Humble Warriors: Women in the Nation of Islam. (Ann Arbor: ProQuest LLC, 2009.) Ibid,

24 18 of members of the Mosques in this research. It identified economic, social, and religious activities of Mosques members. In McDougall s description of the economic activities in West Baltimore during the early 1990 s, he mentioned a Muslim operated restaurant located on Carey Street. 31 He described the restaurant as being a part of the resurgent businesses in West Baltimore. McDougall also wrote about Mosque member Ameen Bahar, who he interviewed. Bahar was planning on participating in The BOSS Microentrepreneurs program. The program encouraged individuals to build their own businesses through the use of a networking system. Scope of Study The focus of this research is an African American based Mosque in Baltimore, Maryland. Initially known as Mosque Six, and later known as Masjid Muhammad before transitioning into Masjid Al-Haqq, it is the most historic place for African Americans seeking Islamic worship in Baltimore city. The Mosque is currently known as Masjid Al- Haqq. It underwent many changes from 1957 to Many of the African American based Mosques in Baltimore were developed by members of Mosque Six. Some of the significant African American based Mosques in Baltimore include the Muslim Cultural Center, Masjid Mumineen, and Masjid Al Inshirah. The research addresses significant events and changes within the community during the forty year period. Special attention is paid to the social, ideological, economical, political, and educational activities of 31 Harold McDougall, Black Baltimore: A Theory of a New Community. (Philadelphia: Temple University Press, 1993) 170.

25 19 members of the Mosque. Furthermore, the research examines how the aforementioned activities affected the community surrounding the Mosque/Masjid. Chapter Break Down The thesis consists of five chapters. The first chapter, which is the introduction, examines key figures, and issues of the research. Key figures include Elijah Muhammad, Isaiah Karriem, and Warith Deen Muhammad. Secondary figures included in the introduction are Malcolm X, Marcus Garvey, Louis Farrakhan, Farad Muhammad, and Drew Ali. Each of the aforementioned individuals played some role in the development of Mosque Six. The individuals that are listed as key figures had a more direct effect on Mosque Six. Elijah came to Baltimore s Harlem Park in 1954 to spread the NOI teachings to Baltimore s African American population. His speech persuaded some people in the crowd to join the NOI, and this eventually led to the establishment of Mosque Six. The introduction equally examines Mosque Six s connection to NOI. The chapter discusses the new direction for the members of Masjid Muhammad of Baltimore. The Mosque underwent physical changes to its structure to comply with the new direction of its ideology. The content being taught at the school underwent changes. The introduction of new theology and the emergence of an international network of the religious are equally explored. Chapter two focuses on the historical background, transition of leadership, and transition in ideology at Mosque Six. When Mosque Six was established in 1956 there were many race based injustices across America. In Baltimore Mosque six represented a place where African Americans could be introduced to NOI s social, economic, and

26 20 educational system. Members of Mosque Six followed the NOI s social, economical, and educational guidance designed by Elijah Muhammad to develop a higher quality of life. Mosque six was also a destination for African Americans looking for Islamic guidance in Baltimore City. The chapter also discusses the life style changes to which converts to the NOI would have to adapt. The NOI was known to teach high virtual and stern adherence to the NOI ideology that was identified in Elijah Muhammad s books. Also described in this chapter is how potential members joined the NOI. Potential Mosque Six members had to display a willingness to adhere to NOI regulation and work ethic. After displaying their willingness to comply, potential members had to submit a letter to the NOI headquarters in Chicago. The leadership at the Chicago headquarters gave the final decision on who became members of the NOI. After the Mosque transitioned toward Orthodox Islam, potential members had to say what they understood to be the Shahadah to convert. Malcolm X visited Mosque Six to help fundraising at the Mosque Six efforts in During Malcolm s second visit, he was under the microscope of FBI agents for his anti-government political outlook. He applied his political outlook when commenting on the civil unrest in Cambridge, Maryland, in Muhammad Ali also visited the Baltimore Mosque twice, once in 1980 and again in Muhammad Ali s first trip to the Baltimore Masjid was as a guest speaker at the Masjid s leadership forum. 33 The forum topics included political, educational, and economic empowerment of African Americans. When Muhammad Ali came to the Baltimore Masjid the second time, he 32 Gilbert Sandler, Malcolm Stirred the Pot, Baltimore Sun, December 01, Wali Uqdah, A History of Muslim Americans, 105.

27 21 went to the Provident Hospital with Imam Ronald Shakir. The visit paid tribute to the Provident Nursing School. When it was established in 1895, the school was among the first for African American nursing in Maryland. 34 Elijah Muhammad s visit to Baltimore s Harlem Park in 1947 was a key component in establishing a NOI Mosque in Baltimore. His speech also helped galvanize local NOI members to get support for a Mosque in Baltimore. The next time Elijah Muhammad visited Baltimore June of 1960, the NOI had established a Mosque. Its name was Mosque Six, it was the sixth Mosque established by the NOI. Elijah spoke in front of about 1,000 people attending his speech at Mosque Six. 35 He spoke about why he thought the NOI was better for African Americans than the Christian faith. Elijah s son Warith Deen visited the Baltimore Masjid in 1980 to speak at the leadership forum. Warith Deen talked about Muslim views on the material world and his philosophy on education. 36 Chapter three discusses the social and political activities of the Baltimore Mosque members. The activities contain Islamic programs for individuals incarcerated in Maryland state correctional facilities, community food programs, and religious youth and adult training programs. Mosque Six members response to Baltimore riots of 1968 is also examined. Additional issues examined in the chapter include, the ideology of the NOI and The World Community of Al Islam in comparison to traditional Islamic teachings. The chapter is arranged on a timeline of significant social and political 34 Ibid, James Williams, Muhammad s talk draws capacity at Temple, The Baltimore Afro-American, June 25, Wali Uqdah, A history of Muslim Americans,

28 22 activities that show Mosque members involvement with the community, in addition to changes occurring in Mosque Six. Elijah Muhammad specified many social guidelines and the etiquette for NOI members to follow. Among the social guidelines that are examined in Chapter three are Elijah Muhammad s food consumption mandates. For instance, Elijah mentioned in How to Eat to Live, that NOI members should only eat once a day. 37 Elijah said that the guidelines he developed in the book were based on Divine Revelation. 38 Mosque six members were also expected to comply with Elijah Muhammad s food consumption mandates. Other social activities Mosque Six members participated in include feeding people from the West Baltimore community, programs for Maryland Correctional inmates who were recognized as Muslims, involvement in Black charities, interfaith committees, and drug addiction program. The political activities examined in Chapter three are also arranged in a timeline of events. When Mosque Six was under the leadership of the NOI in the 1950s, Mosque members were under surveillance by the Federal Bureau of Investigation (FBI). 39 Some members had encounters with the Federal agents. Federal interruption of NOI business structure came from former Maryland Governor and Vice President, Spiro Agnew. 40 The chapter talks about Agnew s attempt to limit the international business structure of the NOI. Another major political event that is examined in the chapter is the 1969 Baltimore Riots. Mosque Six members involvement in the riots are examined. In 1979, mosque 37 Elijah Muhammad, How to Eat to Live, Ibid, 1 39 Wali Uqdah, A History of Muslim Americans, 29.

29 23 members developed a multi-location voter registration drive. The strategies impact and the efficiency of the drive are examined in this chapter. The final political activity that will be discussed in the chapter is the 1980 protest against the Baltimore City Homosexual bill. The proposed Bill would add sexual orientation on the list of illegal discrimination. 41 Some of the significant political interactions with the wider community included protests against the Baltimore homosexual rights bill of 1980 and voter registration drives. The voter registration drive was developed for the 1980 presidential election. Mosque members were also joined in protest by Families Against Moral Erosion (FAME). FAME was a collaboration of different religious leadership that worked together to try to stop what they perceived as decline in Moral issues. 42 Chapter four examines educational and economic activities of the Baltimore African American based Muslim community from 1956 to The chapter describes the different events and structural changes that occurred within the community. Some of the issues discussed include NOI s involvement in education for NOI members. Schools were developed based on the initiative of the NOI to improve the education of its membership. Three different religious based schools were established at the Mosque during different eras of the Mosque. Each school reflected the prevailing ideology of the Mosque during the time of the school s operation. The first school at the Mosque was the University of Islam, the second school was Sister Clara Muhammad School, and the third school was Al Mudrasatul Islamiyah. 41 Loen J. Podles, Baltimore Passes Homosexual Rights Bill, Homosexual-Rights-Bill.htm (accessed April 23, 2012). 42 Ibid

30 24 The concluding chapter discusses the significance of providing research on the African American Mosque in Baltimore. It points out the lack of scholarly research on the African American Mosque in Baltimore when compared to Christian Churches. The chapter also examines the transition of NOI ideology and practices to the ideology and practices of the WCIW. Changes were also made to the building to comply with ritual practices. For instance, the stationary chairs that were in the prayer area during NOI influence were removed after the transition to WCIW. National and local NOI members played a role in developing the suitability of Mosque Six. National figures helped with fund raising and local members managed daily operations. The daily operations included teaching NOI ideology, operating a school, businesses, and other NOI events.

31 25 Chapter 2 Historical Background of the Mosque The American racial oppressive systems during the era of segregation made it easy for many African Americans to accept the view that all whites were evil. The concept of whites being evil was taught in the literal meaning by the NOI. In Baltimore, the racial segregation that included housing, education, social freedom, and economics were well defined. The conditions of the oppressed African Americans made many of them receptive to the teachings of the NOI. Individuals were approached by members of the NOI and invited to hear the organization s teachings. The NOI was known in the black community for preaching high virtues and strict adherence to the guidelines outlined in Elijah s books. People who encountered the NOI teachings and wanted to join the organization had to commit to a change in lifestyle. Potential members of Mosque Six had to commit to performing the practices required of NOI members. Hence, converting to the NOI could be challenging for persons lacking self-discipline. After potential members had displayed the willingness to comply with the rules of the NOI, they would take the next step in becoming official members. 43 To become a member of Mosque Six, one had to submit a written letter to the administration at the NOI headquarters. Many NOI members, both nationally and locally recognized, contributed to the establishment and success of Mosque Six. The nationally recognized members had an impact on the Baltimore Mosque by bringing attention to local issues and helping with fundraising efforts. The local members of Mosque Six helped with the daily operations, outreach programs, and funding of the Mosque. Among the nationally recognized NOI 43 Mutee Mulazim, interviewed by author at Masjid Al Inshirah, Baltimore, MD, December 17, 2011.

32 26 members that helped with the development of the Baltimore community were Elijah Muhammad, Malcolm X, Muhammad Ali, and Warith Deen Muhammad. Fard Muhammad Established Foundation Elijah Muhammad s first documented visit to Baltimore galvanized the NOI members to work toward spreading Elijah s teachings in Baltimore. Elijah was an authoritative man who commanded the attention of the people when they heard him speak in public. His speech in Baltimore s Harlem Park in the 1940 s appeared to have resulted in converts into his ideology. The second time Elijah Muhammad spoke in Baltimore was at Mosque Six in Close to 1,000 people were said to have attended his speech in the auditorium of Mosque Six. During the speech he told the people that they had to fight against white America to gain respect and social equality. 44 Malcolm X had reportedly visited Mosque Six twice between 1958 and During Malcolm s initial visit to Mosque Six in 1958, he came to Baltimore as a guest of Minister Isaiah Karriem. Malcolm s initial visit promoted the opening of Mosque Six and supporters from as far as New York and Virginia were present. He was one of the most visible African Americans in the media during the civil rights related activities of At the time of his second visit to Mosque Six in August 1963, the federal government appeared to have an increased interest in Malcolm X because of his activities in the NOI. The NOI separatist movement and Malcolm s fight fire with fire disposition made local and federal law enforcement agents focus attention on him. The purpose of his second 44 James Williams, Muhammad s Talk draws Capacity Crowd at temple, Afro-American, June 25, Gilbert Sandler, Malcolm Stirred the Pot, Baltimore Sun, December 01, 1992.

33 27 visit to Baltimore was to continue to show his support for the developments at Mosque Six. While in Baltimore he commented on the social unrest in Baltimore and in Cambridge Maryland. 46 Mosque Six s original title was Temple Six. However, this title was changed shortly after the Mosque was opened. The change of the title was a part of the NOI s national mandate from Elijah Muhammad. The Mosque was formed by Baltimore NOI members who urgently wanted to have a permanent building to hold their worship and functions. Previous locations for NOI members in Baltimore to congregate included the 600 block of Ensor Street, the 1600 block of Ashland Avenue, and the 700 block of West Lexington. 47 The congregation moved to the 600 block of Ensor Street in The NOI membership quickly outgrew the space at the 1600 block of Ensor Street. In 1956, after the membership had reached the capacity space at the 700 block of West Lexington, the congregation moved to the 1000 block of Pennsylvania Avenue. Then, they moved in 1956 into the permanent location at 514 Wilson Street. 48 The co-establisher and Minister of the Mosque was Isaiah Karriem. Minister Isaiah Karriem had experience in establishing Mosques in different cities on the East Coast of the United States. He came to Baltimore from Washington, DC, to help establish a Mosque in Baltimore. Karriem guided members of Mosque Six under the ideology of Elijah Muhammad from 1956 to He is credited with moving the Baltimore branch of NOI from temporary buildings of worship into the permanent address at 514 Wilson Street. 46 Ibid 47 Isaiah Karriem, The History Of Muhammad s Holy Temple of Islam # 6, unpublished promotion pamphlet, N.D., Baltimore, MD. 48 Ibid