L.A. Noir: The Struggle for the Soul of America's Most Seductive City

In 1931, a pseudo-religious group was organized in the United States and called the “Muslims.” This group adopted, in part, many of the rituals of the true Islamic movements. The Muslim cult, however, is not a legitimate member of the Moslem religion and its existence is denounced by the leaders of the true Moslem Church in the United States….

Relatively little has been known of the “Muslims” until recently, partially because it has been a secret organization and partially because it was felt that any attendant publicity would create some fanatical attractiveness to its recruitment program. However, within the last three months, this cult has been exposed in scores of national magazines and newspapers and by many national and local TV commentators as a purveyor of racial tensions and unrest.

It has been determined that the “Muslim” cult is nation-wide—well-organized and well-financed, militant, and growing. The known membership in New York is over 3,000, in Indianapolis over 500, and in Los Angeles, membership figures range from 600 to 3,000.

There are reportedly 3,000 Muslims in the Los Angeles area associated with either Muhhamed’s Eastside temple at 1106 V2 E. Vernon Street, Los Angeles, or Muhammad’s Temple of Islam No. 27, located at 1480 W. Jefferson Blvd, Los Angeles. Both temples are headed by Henry X, minister. None of the members use their last names but use the letter ‘X.’ The reason being that their last names are not really theirs but names handed to them by the masters of slaves. They supposedly will continue to use no last name until the Caucasian race is eliminated.

      THE REPORT acknowledged that “to date, there have been relatively few ‘incidents’ attributed to the ‘Muslims’ on the local scene;” however, it predicted that it was only a matter of time until a clash occurred.

“Any organizat ion that advocates racial hatred must provide violence and action to satisfy the appetites of its members and to stimulate its program,” wrote the Culver City police. When it did, police predicted that officers would find a formidable adversary in the group’s paramilitary arm, the so-called Fruit of Islam.

“These men are selected for their physical prowess and are adept at aggressive tactics and Judo,” continued the memo:

They are almost psychotic in their hatred of Caucasians and are comparable to the Mau Mau or Kamikaze in their dedication and fanaticism. It has been reported that many temples have gun clubs in which this militant group are trained in weapons…. It has been stated locally, that the members of this cult will kill any police officer when the opportunity presents itself, regardless of the circumstances or outcome.

Little did the Culver City police anticipate that the LAPD would fire the first shot.

      AT ABOUT eleven on Friday night, April 27, 1962, Officers Frank Tomlinson and Stanley Kensic spotted two Negro males standing behind the open trunk of a 1954 Buick outside of the Muslim Temple at 5606 South Broadway, Mosque 27. The two men seemed to be examining something in a black garment bag. Despite the fact that he was getting married the next day, Kensic decided to stop and ask the two men some questions. Tomlinson, who was completing his one-year rookie probation period that very night, flicked on the cruiser’s lights, and the officers double-parked near the two men. Kensic asked if the men were Black Muslims.

“Yes, sir,” came the prompt reply.

The officers had heard about the dangerous new cult before. Seven months earlier, two Black Muslims had gotten into a brawl at a market on Western Avenue near Venice Boulevard, when the manager attempted to stop them from distributing their newspaper, Mr. Muhammad Speaks, outside. Since then, police had received regular warnings about the Muslims at roll call. As a precaution, Kensic and Tomlinson decided to frisk the men for weapons. They found none. They then checked the Buick’s tags against their hot list of stolen cars. Again, nothing. The officers asked the two men where the clothes came from. Monroe X Jones was beginning to explain that he worked for a drycleaner, when the officers decided to separate the two men. Kensic would later testify that he said, “Come with me.” Fred X Jingles, the other party present, heard something different: “Let’s separate these niggers.”