Satti Majid | |
---|---|
ساتي ماجد | |
Personal | |
Born | Satti Majid Muhammad al-Qadi Suwar al-Dhahab 1883 |
Died | 17 March 1963 79–80) Al-Ghaddar, Northern State, Sudan | (aged
Religion | Sunni Islam |
Region | US |
Lineage | Suwar al-Dhahab (Danagla) |
Main interest(s) | Islamic missionary |
Education | Al-Azhar University (no degree) |
Posthumous name | Shaykh al-Islam in North America Shaykh of Buffalo Shaykh of America |
Senior posting | |
Influenced |
Imam Satti Majid (Arabic : ساتي ماجد; 1883 – 17 March 1963), also known as Shaykh al-Islam in North America, [1] [2] [3] [4] was a Sudanese Islamic leader who is considered as one of the first Muslim missionaries in the United States and known for establishing Islam as an organised religion in the United States during the interwar period. Satti Majid Muhammad al-Qadi Suwar al-Dhahab was from a Dongolawi family of religious judges and clerics. He studied Islam in a khalwa, then pursued education at al-Azhar University in Egypt. With intentions to spread Islam, he moved to England, where he co-founded the Islamic Missionary Society with fellow Dongolawi and Yemeni men, delivering speeches and lectures across Britain, where he used his knowledge in Quran and Hadith while his associates translated to English.
Satti Majid's influence extended to the United States, where he settled in the Yemeni community in Brooklyn, New York, and became an imam around 1904. He played a crucial role in organising Sudanese expatriates and formed national associations. His impact stretched from New York to Detroit, establishing organisations like the United Moslem Society and the African Moslem Welfare Society of America, aimed at promoting Islamic identity and community coordination.
An orthodox (Sunni) Muslim, Satti Majid had a dispute with the Ahmadiyya movement, and in 1929 he attempted to condemn Noble Drew Ali's teachings with Al-Azhar's support but was not able to return to the US from Egypt. He later returned to Sudan, engaged in Islamic conventions, and founded the Islamic Unity Association.
Satti Majid's efforts to convert African Americans to Islam were recognised and celebrated, and he left a lasting impact on American Islam, emphasising unity, education, and community building. His influence on figures like Shaykh Daoud Ahmed Faisal and Elijah Muhammad, and his indirect impact on Malcolm X reshaped American Muslim history.
Satti Majid Muhammad al-Qadi Suwar al-Dhahab was born in 1883 in al-Ghaddar village in Old Dongola, [5] Turco-Egyptian Sudan. He belonged to Suwar al-Dhahab family, a family of religious judges and clerics, [1] : 137 that is part to the Danagla people. [6] : 21 [note 1] In the Dongolawi language, "Satti" means "the poor". However, it has also come to be associated with "the reciters of the Qur’an." [8]
Satti Majid pursued Islamic studies under local shaykhs, aligning with family tradition. [9] : 195 He began his education at the khalwa of Shaykh Awad at al-Ghaddar, then he continued his education in memorising the Qur’an and studying the principles of jurisprudence in the khalwa of Shaykh Ahmed Wedidi in the village of Romi al-Backry, few miles from al-Ghaddar. [8] With a desire to study at al-Azhar University, he left Sudan for Egypt in 1893 but he did not complete his studies there. [1] : 140 He emigrated to Egypt in the era of the Mahdist state (1885–1899). [8]
According to Abu Shouk et al., Majid's departure from Sudan was likely to counter perceived anti-Islamic sentiments in the west, and engage with a broader Islamic community beyond his homeland. [1] : 139 After reaching England, he was greeted by a fellow Dongolawi and a Yemeni. Together, they founded an Islamic missionary society, [9] : 195 [10] and embarked on establishing a religious initiative, in which he assumed the role of leader and guide. They spread their message through extensive preaching and talks across the British Isles. While Satti Majid spoke in Arabic, his two associates provided English translations. Additionally, he excelled at substantiating his points using references from the Quran and the Hadith, the recorded teachings of Prophet Mohamed. [6] : 21
From Britain, Satti Majid proceeded to New York, driven to spread Islam. According to historian Patrick D. Bowen, details of his early US years are scarce and occasionally inconsistent. [note 2] Despite claiming arrival in 1912 or 1915, a passenger coupon suggests 1904 entry via New Orleans. [9] : 196 Upon his arrival in New York, he was aided by Turkish embassy to integrate into the Brooklyn's Yemeni community. In that community he became the imam. [6] : 21 As a community organiser, he aided Sudanese compatriots and formed a nationwide association for their progress. Collaborating with leaders like Shaykh Mehmed Ali, he aimed to replicate their strategies. [1] : 140 His post-World War I efforts included aiding overseas Muslims and facilitating burial plot purchases. [9] : 196
Satti Majid established connections with foreign Muslims along the East Coast in the early 20th century. Notably, he associated with Shaykh Mehmed Ali, the imam of the Ottoman Embassy's mosque in Washington, D.C., among the first public mosques in the United States. The Ottoman consulate began supporting an apartment on Manhattan's 17 Rector Street in 1910, known as the "Oriental," where Muslims and Asian immigrants resided and traded goods since the 1890s. Shaykh Mehmed's influence led local Muslims to adhere more closely to Islamic practices, with up to a hundred visiting the Manhattan mosque for prayers. He held sway beyond New York, guiding Muslims in Boston, Lowell, Worcester, and Providence. [9] : 196
Inspired by Shaykh Mehmed's success, Satti Majid emulated his methods upon arriving in Detroit around 1912, establishing organisations like the Islamic Benevolence Society. [10] During World War I, he aided overseas Muslims and arranged the purchase of Muslim burial plots in 1920, while leading a Detroit chapter of the Red Crescent Society. [10] [12]
While striving for prominence in Detroit, he also worked to build his influence in New York. By 1921, he had established an office near the Rector Street mosque, advocating for financial aid for Muslim seamen in the city. Notably, he gained recognition among the Sudanese community in New York. Simultaneously, he continued his work in Detroit and established the Moslem Welfare Society in 1922, partly motivated by addressing criticisms of Islam. [9] : 197
Amid tensions within Detroit's Muslim community, Satti Majid's clash with the Ahmadiyya movement emerged. [1] : 154 This movement sought to convert African Americans to Islam, leading to disputes over religious practices. Patrick D. Bowen asserts that Satti Majid's actions reflected his endeavour to safeguard his interpretation of Sunni Islam, a manifestation of institutionalised religion in the United States. [9] : 197 Amid these endeavours, Bowen believes that Satti Majid made exaggerated claims about his conversions as he sought to build his reputation as a community leader. [9] : 198
Muslim immigrants from diverse backgrounds arrived in Buffalo, New York, in the early 20th century, attracting Satti Majid's attention as he sought out emerging Muslim communities in need of religious leadership. Around 1922, Buffalo's Muslims congregated at a Muslim-owned coffeehouse on Seneca Street, where Satti Majid also resided from approximately 1924 to 1927. His residence made him a central figure in Buffalo's community. [9] : 198
From this location, Satti Majid successfully organised the Buffalo Moslem Welfare Society in 1924, attracting hundreds of members and holding meetings across various sections of the city. [9] : 198 He not only managed the financial aspects of the society but also supported immigrant Muslims by acting as an interpreter in courts, facilitating English language learning, and addressing employment-related issues. He emphasised that it was possible to be both a devout Muslim and a patriot American, while working to secure Islamic reading materials and a mosque. [9] : 199
Satti Majid's influence as a religious leader was challenged by Achmed Ali, another influential Imam in Buffalo, resulting in a case where Ali threatened Satti Majid's life resulting on the later being sentenced to six months. Despite internal tensions within the Muslim community, Satti Majid establishing the United Moslem Society (UMS) as an umbrella organisation for local benevolence societies. According to Patrick D. Bowen, although Satti Majid's claims of UMS role in the community were exaggerated, its founding marked an important step in the history of Islam in the United States, illustrating efforts by immigrant and foreign Muslims to establish national organisations well before the 1950s. The UMS reflected a growing sense of American Muslim identity and community coordination during the interwar period. [9] : 199
In 1927, Satti Majid co-found the African Moslem Welfare Society of America (AMWSA) in Pittsburgh, with the aim of uniting Muslims and eliminating racial differences. The AMWSA group, made of Arab immigrants and black American, continued its activities after Satti Majid's departure in 1929, by establishing branches in Detroit, New York City, Cleveland, and make connections in other cities like Chicago, Cincinnati, and Washington, D.C. [9] : 201
In the early 20th century, Noble Drew Ali, founded the Moorish Science Temple of America. Ali was considered a prophet by his followers, and in 1913 he founded the Canaanite Temple in Newark, New Jersey, before relocating to Chicago, where he gained a following of thousands of converts. [13] During that time, Satti Majid viewed Ali as part of an attempt to spreading sceptical views about the finality of Prophet Muhammad's message. This is because prophet Muhammad is known as the Seal of the Prophets to Muslims. Satti Majid was especially concerned about Noble Drew Ali's claims of being a prophet and his creation of a book named Circle Seven Koran . [8] In response, Satti asked Ali to change his name and burn his Koran. [5] Satti Majid also accused Ali of departing from Islam. [8]
Satti Majid departed the United States on 13 January 1929, [note 3] and upon reaching Cairo, he aimed to secure a fatwa against Noble Drew Ali from Al-Azhar Al-Sharif. [9] : 202 [1] : 249 Al-Azhar issued a fatwa in Arabic along with an English translation branding Drew Ali as an "imposter and disbeliever." Satti Majid also garnered support for the fatwa from religious scholars in Sudan. [9] : 203 [14] However, there's no evidence that the fatwa reached the United States before Noble Drew Ali's death on 20 July 1929. [15] [9] : 203 [16]
Satti Majid seemingly intended to use this official condemnation of Drew Ali upon his return to the US, intending it as a tool to attract followers among other Muslim leaders. He tried to raise funds for his return and requested al-Azhar's official recognition as a missionary to the US. Yet, in 1934, his request was denied by al-Azhar, which cited his lack of the required scholarly qualifications for the role. Thus, instead of going back to the United States, Satti Majid split his time during the 1930s between Egypt and Sudan. [9] : 203 [1] : 150 [16]
Contrary to Bowen, Abu Shouk claimed that the United States government ultimately took the step of banishing Satti Majid from its territory due to concerns about potential religious and social conflicts. [8] Other scholars argued that he was not allowed to the US because he was perceived as a potential Japanese agent by the FBI. [1] : 151 [5] : 256 [16]
In Cairo, Satti Majid engaged in Islamic conventions, launched an Arabic-language Islamic magazine, and founded the Islamic Unity Association with branches in various locations. During the 1930s, he remained connected to African American Muslims in the US. His magazine reached US converts, and they participated in his Cairo-based association. Correspondence from his followers conveyed enthusiasm for his activities and a desire for news from both African Muslims and the broader Muslim world. He even proposed transatlantic trade and financial assistance. [9] : 203–204
Satti Majid returned to Sudan in 1943, and he was received by Sayed Abdul Rahman Al Mahdi (former leader of the Sudanese Umma Party), who held a great honouring ceremony for him attended by many religious, political and cultural delegations of various sects. His activity in Sudan was focused on the field of education by the establishment of mosques and khalawi in Dongola. [8]
Satti Majid stood 6 feet (180 cm) tall and had three vertical scars (shilukh ) on both of his cheeks, which served as a distinct cultural identifier for males originating from Dongola region. [6] : 20 He was an orthodox (Sunni) Muslim. [6] : 21 [17] [18]
Satti Majid died on 17 March 1963, [7] [1] : 151 and was buried in al-Ghaddar village cemetery. [19]
According to Patrick D. Bowen, Satti Majid was "one of the most influential Muslims in the United States during the interwar period." [9] : 195 He was instrumental in establishing a number of Muslim societies and organisations in various cities, including New York City, Buffalo, Detroit, and Pittsburgh. [9] : 194 [20] Satti Majid was dubbed Shaykh of Buffalo, [9] : 198 Shaykh of America, [9] : 198 and Shaykh al-Islam in North America [1] [2] [3] [4] [21] for his work to convert African Americans to Islam, in which he achieved notable success in this endeavour. [9] : 194 [22] [6] : 23 His efforts were pivotal in integrating American-born black individuals into Sunni Muslim organisations. Crucially, he believed that Islam could contribute to racial justice in the US. [9] : 204
Satti Majid was remembered in a memorial ceremony sponsored by Zain Sudan and held in the Friendship Hall, Khartoum on 1 October 2017. The event was under the auspices of the US Embassy in Khartoum, represented by the consul and a number of members of the US embassy, and in the presence of number of Sudanese officials led by Lieutenant General Abdel Rahim Mohammed Hussein, Governor of Khartoum State, Field Marshal Abdul Rahman Suwar Al Dhahab, former head of the transitional government, and Lieutenant General Al-Fatih Urwa , chairman of the Board of Directors of Zain Company. A group of members of the diplomatic corps, state ministers, intellectuals, community dignitaries, Satti Majid's family, and a large audience also attended. The memorial ceremony also featured the screening of a documentary about Satti Majid which was produced by Blue Nile Channel . [23]
Satti Majid played an influential role introducing large parts of the city to mainstream Sunni Islam. [7] One of these people was Shaykh Daoud Ahmed Faisal, [24] [25] a Grenadian-born born David A. Donald in Grenada in 1891. [9] : 201 While Faisal pursued a career in music, he later embraced Islam through Satti Majid 's guidance. By 1928, Faisal had become Satti Majid 's representative in Harlem, gathering converts at a mosque established at 128th and Lenox Avenue. Although he initially retained his original name for professional reasons, he eventually adopted the name Daoud Faisal and fully committed to Islam in the late 1930s. [9] : 201 [26] : 399 He also helped found The International Muslim Society in Harlem, which linked African-American Muslims with their Somali, Yemeni, and South Asian co-religionists. [27]
Faisal and his wife Khadija converted an apartment into the Islamic Mission of America (IMA) in Brooklyn in 1939, creating a thriving mosque and mission for indigent Muslims. [28] [9] : 202 The IMA became a renowned institution, promoting a Sunni anti-racist message that echoed Satti Majid's teachings. Daoud Faisal emerged as a prominent Muslim leader, participating in various organisations, interfaith initiatives, and serving as Morocco's representative at the United Nations. He also played a significant role in the creation of the Federation of Islamic Associations, a national umbrella organisation for Sunni Muslims. As stated by Bowen, Faisal's impact on American Muslim history and his role in furthering Satti Majid's legacy were unparalleled, solidifying Satti Majid's lasting influence in the United States. [9] : 202 [26] : 459
According to Abu Shouk, Elijah Muhammad held the Majid in high esteem, considering him a model in values, ideals, and tolerance, an admiration shared by other black leaders and members of American society who regarded Satti Majid as a paramount educator. [8] Elijah Muhammad addressed Satti Majid as the "Respectable Father Sheich of Islam of America" [1] : 183 or the "Greatest Educator" in their correspondence. [8] The communication between them persisted even after Satti Majid's departure from the US. [8] An excerpt from a message written by Elijah Muhammad on 17 December 1928, underscores his acknowledgment of Satti Majid's contributions to the Islamic call and the impact it had on their community. [1] : 183
Satti Majid's influence on Malcolm X was not direct, as Satti Majid had left the US for Egypt in 1929, when Malcolm X was just a child. [8] Nevertheless, contemporary work by Sudanese Islamic scholar Muhammad Waqi Allah identified four influences that shaped Malcolm X's thinking, including the indirect influence of Satti Majid. [8] This influence contributed to reshaping race relations in America by instilling confidence and pride in African Americans, encouraging their pursuit of rights, self-development, and societal progress. [29] Satti Majid sought to convince Malcolm X through his followers to adopt Sunni Islam and leave Nation of Islam. Satti Majid advised his followers in Egypt to approach Malcolm X and offer guidance. Upon learning of Malcolm X's return to Sunni Islam, Satti Majid expressed happiness and gratitude. [29] [30] [8]
The Deobandi movement or Deobandism is a revivalist movement within Sunni Islam that adheres to the Hanafi school of law. It was formed in the late 19th century around the Darul Uloom Madrassa in Deoband, India, from which the name derives, by Muhammad Qasim Nanautavi, Rashid Ahmad Gangohi, Ashraf Ali Thanwi and Khalil Ahmad Saharanpuri after the Indian Rebellion of 1857–58. They opposed influence of non-Muslim cultures on the Muslims living in South Asia. The movement pioneered education in religious sciences through the Dars-i-Nizami associated with the Lucknow-based ulama of Firangi Mahal with the goal of preserving traditional Islamic teachings from the influx of modernist, secular ideas during British colonial rule. The Deobandi movement's Indian clerical wing, Jamiat Ulema-e-Hind, was founded in 1919 and played a major role in the Indian independence movement through its participation in the Pan-Islamist Khilafat movement and propagation of the doctrine of composite nationalism.
The Al-Azhar University is a public university in Cairo, Egypt. Associated with Al-Azhar Al-Sharif in Islamic Cairo, it is Egypt's oldest degree-granting university and is known as one of the most prestigious universities for Islamic learning. In addition to higher education, Al-Azhar oversees a national network of schools with approximately two million students. As of 1996, over 4,000 teaching institutes in Egypt were affiliated with the university.
Noble Drew Ali, possibly born as Timothy Drew or Thomas Drew,, was an American religious leader who, in the early 20th century, founded a series of organizations that he ultimately placed under the umbrella title, the Moorish Science Temple of America; including the Canaanite Temple (1913–1916), the Moorish Divine and National Movement (1916–1925), the Moorish Temple of Science (1925–1928), and the Moorish Science Temple of America. Considered a prophet by his followers, he founded the Canaanite Temple in 1913 while living in Newark, New Jersey. From there, he made his way westward and eventually settled in Chicago between 1922 and 1925. Upon reaching Chicago, his movement would gain thousands of converts under his instruction. Upon the murder of a rival Moorish Science Temple leader, Drew Ali was arrested and sent to jail; he died on July 20th, 1929, shortly after being released.
Turco-Egyptian Sudan, also known as Turkiyya or Turkish Sudan, describes the rule of the Eyalet and later Khedivate of Egypt over what is now Sudan and South Sudan. It lasted from 1820, when Muhammad Ali Pasha started his conquest of Sudan, to the fall of Khartoum in 1885 to Muhammad Ahmad, the self-proclaimed Mahdi.
The Al-Azhar Shia Fatwa, known in Arabic as The Shaltoot Fatwa, is an Islamic fatwa issued in 1959 on the topic of Shi'a–Sunni relations by Sunni scholar Shaikh Mahmood Shaltoot. Under Shaltut, Sunni-Shia ecumenical activities would reach their zenith.
Imam Mohamad Jawad Chirri was the founder and director of the Islamic Center of America until his death.
Sudanese Arabs are the inhabitants of Sudan who identify as Arabs and speak Arabic as their mother tongue. Some of them are descendants of Arabs who migrated to Sudan from the Arabian Peninsula, although the rest have been described as Arabized indigenous peoples of Sudan of mostly Nubian, Nilo-Saharan, and Cushitic ancestry who are culturally and linguistically Arab, with varying cases of admixture from Peninsular Arabs. This admixture is thought to derive mostly from the migration of Peninsular Arab tribes in the 12th century, who intermarried with the Nubians and other indigenous populations, as well as introducing Islam. The Sudanese Arabs were described as a "hybrid of Arab and indigenous blood", and the Arabic they spoke was reported as "a pure but archaic Arabic". Burckhardt noted that the Ja'alin of the Eastern Desert are exactly like the Bedouin of Eastern Arabia.
Muhammad Qasim Nanawtawi was an Indian Sunni Hanafi Maturidi Islamic Scholar, theologian and a Sufi who was one of the main founders of the Deobandi Movement, starting from the Darul Uloom Deoband.
Habib Ali Zain Al-Abidin bin Abdul Rahman Al-Jifri is a Yemeni Sufi Islamic scholar and spiritual educator based in the United Arab Emirates. He is the founder of Tabah Foundation, a research institute based in Abu Dhabi, UAE. He is a direct descendant of the Islamic Prophet Muhammad.
Ahmed Mohamed Ahmed El-Tayeb is an Egyptian Islamic scholar and the current Grand Imam of al-Azhar, Al-Azhar Al Sharif and former president of al-Azhar University. He was appointed by the Egyptian President, Hosni Mubarak, following the death of Mohamed Sayed Tantawy in 2010. He is from Kurna, Luxor Governorate in Upper Egypt, and he belongs to a Sunni Muslim family.
Habib Umar bin Hafiz is a Yemeni Sunni and Sufi Islamic scholar, teacher, and founder and dean of Dar al-Mustafa Islamic seminary. He also a member of the Supreme Advisory Council for the Tabah Foundation in Abu Dhabi.
Muhammad Said Ramadan Al-Bouti was a renowned Syrian Sunni Muslim scholar, writer and professor, where he was vice dean in the Damascus University and served as the imam of the Umayyad Mosque.
African-American Muslims, also known as Black Muslims, are an African-American religious minority. African-American Muslims account for over 20% of American Muslims. They represent one of the larger Muslim populations of the United States as there is no ethnic group that makes up the majority of American Muslims. They mostly belong to the Sunni sect, but smaller Shia and Nation of Islam minorities also exist. The history of African-American Muslims is related to African-American history in general, and goes back to the Revolutionary and Antebellum eras.
Ahmad Surkati was the founder of the organization Jam'iyat al-Islah wa Al-Irsyad al-Arabiyah, which later transformed into Jam'iyat al-Islah wal Irsyad al-Islamiyyah, which is more commonly called as al-Irshad in Batavia, August 1915. Many historians acknowledge al-Irshad role in the reformation of Islamic thought in Indonesia, but unfortunately his name is not mentioned in the discourse of Islamic thought in Indonesia.
Gibril Fouad Haddad is a Lebanese-born Islamic scholar, hadith expert (muhaddith), author, and translator of classical Islamic texts. He was featured in the inaugural list of The 500 Most Influential Muslims and has been called "one of the clearest voices of traditional Islam in the Western world", a "prominent orthodox Sunni" and a "staunch defender of the traditional Islamic schools of law." He holds ijazas from over 150 scholars across the Muslim world. He was a visiting fellow (2013-2015) then senior assistant professor (2015-2018) at the Sultan Omar Ali Saifuddin Center for Islamic Studies, Universiti Brunei Darussalam. He is also a staunch critic of Wahhabism and Salafism.
The 2016 conference on Sunni Islam in Grozny was convened to define the term "Ahl al-Sunnah wa al-Jama'ah", i.e. who are "the people of Sunnah and majority Muslim community", and oppose Takfiri groups. The conference was held in the Chechen Republic capital of Grozny from 25 to 27 August 2016, sponsored by the president of Chechnya, Ramzan Kadyrov, and attended by approximately 200 Muslim scholars from 30 countries, especially from Russia, Egypt, Syria, Libya, Kuwait, Sudan, Jordan, etc.
The Arabic title nāẓir refers to an overseer in a general sense. In Islam, it is the normal term for the administrator of a waqf. The office or territory of a nāẓir is a nazirate.
Noreen Mohammad Siddiq was a Sudanese imam who was known for his recitations of the Quran. He was an imam of the Khartoum Grand Mosque, the Sayeda Sanhori Mosque, the Al-Nour Mosque, and other famous mosques within the capital city of Sudan, Khartoum.
Islam is the third most widely professed religion in New York City, after Christianity and Judaism. A 2018 study estimated that there are over 750,000 Muslims living in New York City, the largest population of Muslims by city in the United States. Approximately 9% of New York City residents are Muslim, constituting 22.3% of American Muslims, with 1.5 million Muslims in the greater New York metropolitan area, representing the largest metropolitan Muslim population in the Americas.—and the most ethnically diverse Muslim population of any city in the world.
Abd al-Majid Sultan Kigab, also known as Sultan Kigab, is a former Sudanese-Canadian marathon swimmer and presidential candidate.