W.D. Muhammad
I It was an intensely cold afternoon in Chicago on 26 February, 1975, when some 20,000 members of the Nation of Islam, from across the U.S.A., filled Chicago’s Amphitheatre to capacity. It was their Saviour’s Day, for them the most significant, and one might even say, the holiest day of the year. On...
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| Format: | Article |
| Language: | English |
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International Institute of Islamic Thought
1985-12-01
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| Series: | American Journal of Islam and Society |
| Online Access: | https://www.ajis.org/index.php/ajiss/article/view/2918 |
| _version_ | 1818406389528133632 |
|---|---|
| author | Zafar Ishaq Ansari |
| author_facet | Zafar Ishaq Ansari |
| author_sort | Zafar Ishaq Ansari |
| collection | DOAJ |
| description | I
It was an intensely cold afternoon in Chicago on 26 February, 1975, when
some 20,000 members of the Nation of Islam, from across the U.S.A., filled
Chicago’s Amphitheatre to capacity. It was their Saviour’s Day, for them the
most significant, and one might even say, the holiest day of the year. On this
day every year they gathered to celebrate the birthday of Fard Muhammad,
whom they considered to be “God-in-Person,” the one for whom “praise is
due forever.” Although Saviour’s Day was observed across the U.S.A., its
celebration in Chicago had a special significance for members of the “Nation
of Islam.” For in Chicago the guest of honour used to be none other than Elijah
Muhammad himself, the “Messenger of Allah,n who addressed his followers
with marathon speeches that electrified them. Saviour’s Day was always a
day of solemn rejoicing and celebration. This year, however, the members
of the Nation appeared tense and grim; their faces drawn, darkened with
anguish. For only the day before, their leader, Elijah Mubarnmad, who had
led them for over forty years had breathed his last in Chicago’s Mercy Hospital
after a prolonged struggle against numerous aliments.
The news had left the members of the “Nation of Islam,” popularly known
as “Black Muslims," baffled, bewildered, speechless. They had immense love
and devotion for their leader, believing him to be the Messenger of Allah.
They had witnessed many healthy changes in their own lives and in the lives
of a very large number of fellow Blacks as a result of the teachings of Elijah
Muhammad and of their association with his movement, the Nation of Islam.
The wholesome influence of Elijah Muhammad was evident in their improved
economic conditions, the stability of their family life, their enhanced prestige
in society, and even in their robust and elegant demeanour. Because of such
improvements in their lives, some Blacks had begun to venerate Elijah Muipmmad
almost to the point of worshipping him. Moreover, there had developed
a feeling among many followers of Elijah Muhammad that he was immortal.
This feeling had perhaps received support in the past from the fact that on
many an occasion Elijah Muhammad had, almost miraculously, quickly
fecovered from very serious illnesses ... |
| first_indexed | 2024-12-14T09:11:10Z |
| format | Article |
| id | doaj.art-fa5b0d6705c24fb58dd205f3b10aefb6 |
| institution | Directory Open Access Journal |
| issn | 2690-3733 2690-3741 |
| language | English |
| last_indexed | 2024-12-14T09:11:10Z |
| publishDate | 1985-12-01 |
| publisher | International Institute of Islamic Thought |
| record_format | Article |
| series | American Journal of Islam and Society |
| spelling | doaj.art-fa5b0d6705c24fb58dd205f3b10aefb62022-12-21T23:08:34ZengInternational Institute of Islamic ThoughtAmerican Journal of Islam and Society2690-37332690-37411985-12-0122W.D. MuhammadZafar Ishaq AnsariI It was an intensely cold afternoon in Chicago on 26 February, 1975, when some 20,000 members of the Nation of Islam, from across the U.S.A., filled Chicago’s Amphitheatre to capacity. It was their Saviour’s Day, for them the most significant, and one might even say, the holiest day of the year. On this day every year they gathered to celebrate the birthday of Fard Muhammad, whom they considered to be “God-in-Person,” the one for whom “praise is due forever.” Although Saviour’s Day was observed across the U.S.A., its celebration in Chicago had a special significance for members of the “Nation of Islam.” For in Chicago the guest of honour used to be none other than Elijah Muhammad himself, the “Messenger of Allah,n who addressed his followers with marathon speeches that electrified them. Saviour’s Day was always a day of solemn rejoicing and celebration. This year, however, the members of the Nation appeared tense and grim; their faces drawn, darkened with anguish. For only the day before, their leader, Elijah Mubarnmad, who had led them for over forty years had breathed his last in Chicago’s Mercy Hospital after a prolonged struggle against numerous aliments. The news had left the members of the “Nation of Islam,” popularly known as “Black Muslims," baffled, bewildered, speechless. They had immense love and devotion for their leader, believing him to be the Messenger of Allah. They had witnessed many healthy changes in their own lives and in the lives of a very large number of fellow Blacks as a result of the teachings of Elijah Muhammad and of their association with his movement, the Nation of Islam. The wholesome influence of Elijah Muhammad was evident in their improved economic conditions, the stability of their family life, their enhanced prestige in society, and even in their robust and elegant demeanour. Because of such improvements in their lives, some Blacks had begun to venerate Elijah Muipmmad almost to the point of worshipping him. Moreover, there had developed a feeling among many followers of Elijah Muhammad that he was immortal. This feeling had perhaps received support in the past from the fact that on many an occasion Elijah Muhammad had, almost miraculously, quickly fecovered from very serious illnesses ...https://www.ajis.org/index.php/ajiss/article/view/2918 |
| spellingShingle | Zafar Ishaq Ansari W.D. Muhammad American Journal of Islam and Society |
| title | W.D. Muhammad |
| title_full | W.D. Muhammad |
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