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.

His influence on figures like Shaykh Daoud Ahmed Faisal and Elijah Muhammad, and his indirect impact on Malcolm X reshaped American Muslim history.

[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.

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.

[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.

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 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.

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.

[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.

[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]: 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.

[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.

[8] Satti Majid stood 6 feet (180 cm) tall and had three vertical scars (shilukh [ar]) on both of his cheeks, which served as a distinct cultural identifier for males originating from Dongola region.

[9]: 204 Satti Majid was remembered in a memorial ceremony sponsored by Zain Sudan and held in the Friendship Hall, Khartoum [ar] 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 [ar], 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.

Daoud Faisal emerged as a prominent Muslim leader, participating in various organisations, interfaith initiatives, and serving as Morocco's representative at the United Nations.

[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.

[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.