Al-Jihadul-Akbar, July 1974
A DAR-UL-ISLAM HISTORY PROJECT
The People's Effort
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
ABOUT THE DAR-UL-ISLAM MOVEMENT
“Dar-ul-Islam is the people’s effort to return to Allah.” This simple yet profound statement appeared in the July 1974 issue of the Dar-ul-Islam monthly magazine: Al-Jihadul Akbar magazine or "The Supreme Struggle". Al Jihadul Akbar is described as "the voice for the Muslims in America" and was published between 1972-1974. The writers go on to state, "we, the editors and staff of Al-Jihadul Akbar would like to take this opportunity to acquaint our loyal readership with the nature, origin and development of the Dar-ul-Islam movement and with the Yasin mosque in particular by presenting certain historical and ideological data." From these invaluable primary sources we are able to hear directly from the individuals involved in supporting the movement - what they believed, what they hoped for, and what they envisioned for a Muslim community in America. Indeed, one of the remarkable aspect of this movement was the desire and intent to document their own narrative through both the written word [Al Jihadul Akbar Magazine] and pictures [Dar Photographer Khalil AbdulKhabir]. The following draws from original, primary sources (to the extent possible) to provide an understanding of the philosophy and core beliefs of the Dar.
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
Nature and Origin of the Dar
Left: Sheik Daood Faisal and Mother Khadijah Faisal of Islamic Mission of America
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
NATURE, ORIGIN, AND DEVELOPMENT OF THE DAR-UL-ISLAM MOVEMENT
The Dar-ul-Islam Movement (also called “the Dar”) was established in 1962 in Brooklyn, NY by three African American converts to Islam: Imam Yahya Abdul-Kareem, Rijab Mahmoud and Ishaq Abdus-Shaheed. It has been called “one of the first and most significant grassroots movements established by African-American, orthodox (Sunni) Muslims in America.” This section explores the origins of the Dar, nature and formation [vision and mission], and early years from 1962 - 1968. The next section provides an overview of the structure and growth of the Dar from 1968 - 1982.
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
Origin
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
Mother Khadijah Faisal [1899-1992]
Shaykh Daoud Faisal [1891-1980]
The birth of the Dar-ul-Islam Movement begins with its connection to one of the earliest Sunni Muslim communities in New York City - the Islamic Mission of America. 1n 1939, the Islamic Mission of America in Brooklyn, NY is co-founded by Shaykh Daoud Ahmad Faisal [1891-1980] and his wife Khadijah Faisal [1899-1992], known affectionately as Mother Khadijah. The Faisals were Afro-Caribbean immigrants - Shaykh Dawood hailing from Grenada and Mother Khadijah from Bermuda. They both immigrated to New York City in the 1920's where they met and got married. Their home soon became a hub for artists, students and seekers alike. The Islamic Mission of America was located at 143 State Street and became known as the "State Street Mosque". The Faisals vision was to establish a Sunni 'Orthodox' community in Brooklyn that would bring together "foreign" Muslims and American Muslim converts to Islam.
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Three young converts who frequented State Street Mosque were Yahya Abdul-Kareem, Ishaq Abdus-Shaheed and Rajab Mahmoud. They attended Jumuah prayer, and participated in classes offered which would have taught, among other subjects, basic tenets of the religion, or the five (5) pillars of Islam.
New York City, as in many other cities across the country during the late 1950's and early 1960's were marked by significant periods of social unrest and transitions - economically, politically and demographically. These cultural shifts undoubtedly impacted the community at State Street Mosque which while diverse, consisted primarily of Arab and South Asian Muslims, with a minority of Black/African-American attendees. It is important to note here the historical context which serves as a backdrop to notes on a growing social tensions or"dissatisfaction" between immigrant Muslims and new converts. In Black Pilgrimage to Islam by Robert Dannin, he notes the following:
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
"As the initial religious enthusiasm gradually evaporated, State Street's fraternal atmosphere degenerated into two thinly disguised factions, the new Americans (Arab Muslim immigrants) and the new Muslims (African American converts). Sensing trouble and acknowledging his own limitations as a teacher, Sheikh Daoud hired a Quran teacher in 1960 and assigned him the task of instructing new Muslims in proper adab (etiquette) to bridge the risky cultural gulf with new Americans. Hafiz Mahbub was a missionary affiliated with the Tabligh Jamaat, yet another Pakistani revivalist sect. With deep knowledge of the Quran and Hadith, a humble manner, and a very dark complexion, he quickly attracted a circle of dedicated young men around him, including Rijab Mahmud, Yahya Abdul-Karim, Sulaiman al-Hadi, Muhammad Salahuddin, Hajj Muhammad and Sheik Ismail Rahman. Mahbub led the Americans in fear prayer every morning and taught them Arabic directly from the Quran, led the Americans in fajr prayer every morning, patiently dispensing its wisdom... within three years Hafiz mahbub had convinced his students to emulate the Prophet's Hijra by establishing their own community in Brooklyn" (p. 66-67).
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
Dannin's depiction of the split away from State Street Mosque seems to imply that the catalyst for this decision was primarily due to Mahbub's influence. However, these young students desire to establish a new community surely stemmed from their own lived experience and desire for belonging and a sense of spiritual autonomy. In the 1974 issue of Al-Jihadul Akbar, the young men's dissatisfaction and decision to form their own community is expressed as a commitment to decisively and unapologetically address the unique needs of African American Muslims as well as the poor. "These three founding brothers grew dissatisfied with the directional focus of the Islamic Mission, whose leadership came exclusively from the Middle East and who were either unaware of, or unresponsive to the needs of the indigenous people in whose midst they had settled."
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
"Nature" of the Dar
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
NATURE OF THE DAR: VISION + MISSION
"Dar-ul-Islam" means House/Abode of Peace. The founders sought to build a community founded on the fundamental principles of strict adherence to the Quran and Sunnah [tradition or sayings of the Prophet Muhammad, (peace and blessings be upon him). The founders also believed that instituting an Islamic way of life would resonate strongly and provide answers to the oppression faced by marginalized communities in New York City. According to Al-Jihadul Akbar July 1974 issue: "They knew that there was a natural affinity between Islam and the poor. They fully realized the ability of Islam to be an uplifting force for people, such as the poor and downtrodden of New York's slums and ghettoes. They sought to propagate the life-giving message of Islam in order to rouse the sleeping giant which is this country’s poor. "
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
The brothers, Mahmud, Abdush Shaheed and Abdul Kareem were motivated by a sincere love for Islam and by a sincere love for the people. They sought to establish an Islamic community in the true sense of the word, namely a body of people living and striving together in a common cause for their mutual benefit and advancement. The establishment of a society based on the principles of Allah’s religion, Islam (the only ideology which can bring true success, in this world and the hereafter) was foremost in their minds.
An excerpt from Al-Jihadul Akbar, July 1974, p.8
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
The Early Years:
1962-1968
Right: Imam Yahya Abdul-Karim, one of three founders of the Dar-ul-Islam Movement | @1971
Photo credit: Khalil AbdulKhabir
Project Director: Dr. Kameelah Mu'Min Oseguera | Founding Executive Director, Muslim Wellness Foundation; Assistant Professor of Psychology & Muslim Studies, Chicago Theological Seminary
In 1962, Rajab Mahmud is elected as the first Imam of the new Dar-ul-Islam community "on the basis of his greater knowledge of Islam in accordance with the laws of Islam." These earnest founders were eager to spread this "life-giving message" of Islam, beginning primarily in the Ocean-Hill Brownsville section of Brooklyn, NY.
In 1962, Brownsville Brooklyn:
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1963 - In Oct nearly 150 men had taken this pledge. A pledge was drawn up by which Muslims in general might ally themselves with these three brothers in an inspired effort." Community met at 1964 Atlantic Avenue in Brooklyn, then moved to an apartment on Downing Street.
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1964 - Splintering occurs within the fledging movement; [lease on apt in Downing Street is lost]. "The embryonic community, was not without its expected share of problems. Internal disorders arose due to personality conflicts, misunderstandings of the religion, world desires and the misuse of knowledge. These temporary problems shattered the unity and eventuated the moving of the community to Manhattan's lower east side."
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1965 - The community regroups. "As the awareness of the seriousness of Islam and the movement began to gab hold and take effect, there was a change in the overall outlook of the young community and it began to strive and struggle in the cause of Allah with the patience and perseverance becoming of Muslims. The community eventually moved back to Brooklyn and at various times met in apartments, in storefronts, and in lofts before settling at [777] Saratoga Avenue" in 1965.
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1966 - The community continues to grow slowly in Brownsville-East New York at the apartment on Saratoga Avenue.. Some folks in the neighborhood began to refer to Dar members (men) as "Baldies". This stemmed from the fact that men's heads were closely shaven underneath the distinctive turban many wore - distinguishing them from other Black/Muslim groups in NY.
Source: Al Jihadul Akbar, July 1974
1967 - "Identification cards": Stemming from disputes and animosity between Sunni Muslims and members of NOI, Shaykh Dawood "announced that all of the AfricanAmerican Muslims who attended the Islamic Mission had to carry Sunni identification cards". Many refused, galvanizing renewed commitment to establishment of Jumuah (Friday services). "This was a significant statement of independence. The converts chose not to defer to the larger mosque... 5-7 brothers, Yahya Abdul-Kareem included, prayed within a one-bedroom flat on Lewis Avenue in Brooklyn... Bilal Abd al-Rahman offered his 4 bedroom apt in the 100 block of Saratoga Ave... two months later the Muslims outgrew the place, forcing them to move the Friday prayer to another Brooklyn location, 240 Sumpter Street in Brooklyn.
- Urban Muslims: The Formation of the Dar-ul-Islam Movement by R.M. Mukhtar Curtis
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1968 - Yahya Abdul-Kareem elected Imam [formerly Amir of Tabligh (or "propagation/Dawah"); community held services at 240 Sumpter Street in Brooklyn.
"As the community grew in both size and complexity, Yahya Abdul-Kareem gained the confidence of the expanded community... it is clear that... Imam Yahya was the very face and embodiment of the Dar, both locally and nationally. His unique personality combined with rare attributes of soaring competence and... unassuming, disarming charisma that, for us, nearly completely filled the emotional void left by Malcolm."
- Dar-ul-Islam: Principle, Praxis, Movement by Kamal Hassan Ali [p. 10]