AHMED DEEDAT DEBATES PDF

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Ahmad Deedat is one of South Africa’s well known Muslim missionaries whose . The Islam Debate: Josh McDowell and John Gilchrist vs Ahmed Deedat (San. Download past episodes or subscribe to future episodes of Ahmed Deedat by Source – Ahmed Deedat – Sabc Tv Debate Islam Christianity South Africa. Anis Shorrosh a Palestinian Christian missionary had two debates with Sheikh Ahmed Deedat on the topics “Is Jesus God” and “Quran and Bible- which is God’s .

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The making of a transnational religious figure.

Debates & Speeches of Ahmed Deedat

University of Botswana and University of Johannesburg. Ahmad Deedat is one of South Africa’s well known Muslim missionaries whose contributions towards Christian-Muslim relations have been duly acknowledged by friend and foe alike.

Even though Deedat’s method was not approved by many Muslims, his labours in doing mission in and outside South Africa cannot be ignored. Deedat might not be regarded as a champion of Christian-Muslim dialogue in South Africa he obliquely pushed Christian and Muslims in that direction. Though this essay is somewhat of a review of Goolam Vahed’s Ahmad Deedat: The Man and His Mission Durban: IPCI, it employs it as a platform to throw more light on Deedat as a transnational figure.

In the process of doing this the essay attempts to assess Deedat’s legacy. South Africa, Deedat, Muslim, Christian, mission, transnational. During the s and s whenever South Africa’s Muslims travelled abroad for pleasure or pilgrimage, they were usually quizzed by strangers about Nelson Mandela and Ahmed Deedat Whilst the former was known to them via news reports for his courageous political escapades as the ‘scarlet pimpernel’ of the African National Congress against the apartheid regime, the latter was widely known to them via his booklets and video cassettes for his intellectual ‘crusades’ as the zealous Muslim da’wah combatant who countered unswerving South African Christian missionaries referred to as the tent makers.

In different parts of the world -particularly those residing in the South i. Africa, Southwest and Southeast Asia – many admired both men for their sterling contributions in their respective political and religious terrains. Well, since this is not a comparative study of these two individuals as transnational figures Sadouni ;it is essentially – though not exclusively – an essay that reviews Goolam Vahed’s wonderful text that focus on Ahmed Deedat: It, however, uses Vahed’s book – that took a while to reach the book shelves as a result of numerous internal technical hitches – as a useful platform to further explore Deedat’s escapades as a Muslim missionary.

In Vahed’s concluding chapter titled ‘On God’s Wavelength?

Its focal point is largely on ‘what he achieved in the public sphere’ p. After having gone through the twenty five chapters, which include the respective introduction and conclusion, one may confidently argue that Vahed has done South African biographical scholarship a great service with the manner in which he approached the study of Deedat’s life.

It is a worthwhile read and let us share our thoughts why this is the case. The Biographical Text’s Sources. Vahed like all ardent devates and biographers based himself on both primary and secondary sources to write this informative text about one of South Africa’s most well-known Muslim missionaries.

IPCI, andstand out as one of his most important publications. He did not debbates all the Deedat publications that he consulted since they were readily available for scrutinizing deexat viewing at the Islamic Propagation Centre International’s IPCI Durban headquarters.

Ahmed Deedat

And instead of providing in the End xeedat Vahed Now since Vahed drew upon different published and unpublished material to construct his narrative about Deedat and his mission, we debatea why he did not fully acknowledge – though listed in his bibliography – the descriptive research of Riaz Cassim Jamal d. Whilst this slight oversight is acceptable since Vahed was able to reconstruct material that was readily available at IPCI, we are of the view that he should have consulted Samadia Sadouni’s series of articles as well as her thesis even though they were mostly written in French.

Presses Universitaires de Provence Sadouni’s text incidently received a positive review from Roman Loimeier; a review that appeared in Journal of Religions in Africa 43,4: We would, in fact, preferred to have compared Sadouni’s book with Vahed’s text in order to have demonstrated where, why and how they differed from each other. Nothwithstanding this, before Sadouni had her book published she penned the following three articles – before Vahed’s book appeared – that debxtes relevant to this work under ahmee Individualisme at transnationalisme Islamique’ in Archives de sciences socials des religions In addition, Vahed’s study should also have made reference to the following texts some of which appeared online at http: Demystifying Islam and Debating Christianity’ http: Now regardless debatds the absence of these texts in Vahed’s debatws of Sources pp.

Its Structure and Contents. Vahed’s twenty five chapter text was accompanied in the inside cover by a list of four quotatians from prominent personalities such as Shafiq Morton -the award winning South African journalist and Dr.

The book’s Foreword pp. We should never forget that a great deal of pains is invested in writing a text such as this; in this instance Febates took a while to write because he had to do several things; among these he had to: The purpose is to fundamentally present, as far as possible, a balanced and unbiased publication.

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Since Vahed managed to do that let us begin by commenting on selected aspects and hastily add that it is not possible to address each and every issue that has been dealt with in the chapters.

But before we dip into the chapters, let us make reference to the ‘Sources’ that appear at the end of the book pp. Like most other publications, Vahed has a useful list of sources that consists of ahmwd sub-sections; the first contains forty four items that are ‘interviews and e-mail correspondence’ and the second lists about one hundred and fifteen ‘books, articles and dissertations’ that he consulted for this publication.

Now each of these bibliographical works has been drawn upon to enrich the text’s contents.

We, however, observe that Vahed used ‘Endnotes’ for each chapter and these notes appear before the ‘Sources’ on pp. What we, moreover, do not find is a user-friendly index; this ajmed omission is indeed lamentable because researchers have a habit of scanning the index for relevant information located in the body of the text and in this vebates there is unfortunately nothing to assist them.

Here, it should be emphasized, we are not finding fault with deedaat author but with IPCI, the publisher; if IPCI had taken its time and invested in an indexer such as the award winning indexer, Abdul Bemath, then it would of course have improved the book’s appearance see Kalley et al.

Furthermore the book has been enhanced by an array of photographs that appear on the first few unnumbered pages of the book. The fifty two photographs that are spread across the pages superbly capture aspects of Deedat’s rich social life. These photographs tangibly illustrate that Deedat was a photogenic person and that he chiefly reveled in being photographed alongside individuals from all walks of life.

In, at least, two of the colourful photos he chats to two international figures; in photograph no. Apart deedqt these, the book also contains numerous other ahmeed that depict various other scenes from his wonderful social life; these photographs were scattered at appropriate places throughout the book.

Each chapter has, ahmef a matter of fact, been appropriately illustrated and this shows that care was taken to insert these in a way that they connect with the chapter’s contents. Perhaps IPCI should consider producing a coffee-table text that pictorially captures Deedat’s life and that would complement this particular and other publications associated with this unrepressed religious personality. Setting aside these technical aspects, let us turn our focus to the chapters that plainly reveal ‘The Man and His Mission’.

Earlier it was already mentioned that Vahed divided his text into twenty amed chapters; each of which flows seemlessly into the one that debaates. Since this is the case, it demonstrates to what extent the author was mindful of the reader when he constructed this book. One of the reasons, it is assumed, for having followed this method was to exemplify that one is able to have a good sense of how Deedat expressed his ideas locally and how these reverberated continentally and globally.

Vahed readily recognized towards the closing of the opening chapter that Deedat was like many other prominent personalities ‘a complex figure’ and for anyone writing a ‘biographical narrative it is not an easy genre With this backdrop, Vahed takes us in the third chapter back to the s where he was introduced to ‘Adam’s Mission’; known as Adams College that was established during in KwaZulu Natal and one that offered a liberal Christian missionary education to African students.

Deedat’s interaction with these students caused him to take a serious interest in the Bible and subsequently he by chance came across an invaluable booklet titled Izhar ul-Haq Revealed Truth ; a English text that was published and circulated by Ghulam Muhammad ahed Haji Hafez Sadik. This text cebates the Agra dbeates debate – to which this essay shall return to later – that took place between Maulana Rahmat Allah Kairanawi d. Carl Gottlieb Pfander d. After Deedat read Izhar ul-Haq closely, it ignited in him an interest that was to transform the rest of his life; a life that was dedicated to responding to Christian mission that undermind and devalued his religious tradition.

So when Pakistan gained debatex in see Chapter 5Deedat like many others was under the illusion that this ‘pure Muslim state’ was going to assist in reinforcing his Muslim identity and further strengthen his faith in Islam.

Deedat was tremendously disheartened at what he encountered in this newly created Muslim state. After having stayed there for about three years he opted to return in to South Africa where Islam’s situation was none the better.

Upon Deedat’s return, he was familiar with the various Muslim associations such as the Young Men Muslims Association, Natal British Moslem League ahemd the Kemal Study Group that were established in the s to pursue specific religio-cultural goals.

It was Deedat’s association with some of these associations that he gradually familiarized himself with da’wah. Vanker, as a matter of interest, was a key executive member who manned the IPC office between and ; he was a person who adopted a softer and a rather diplomatic da’wah approach compared to that of Deedat Vahed In fact, it was agmed this centre that offered him the opportunity to prepare and write various texts such as Is Bible the Word of God?

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This text like some of the others was caustically written, amhed to David Westerlund – the Swedish specialist on Christian theology and Christian-Muslim relations, and one that was interestingly in line with orthodox Christianity’s interpretation.

This particular publication raised numerous questions as to whether the Bible -that is in circulation during the contemporary period – can really be considered God’s literal word; one of Deedat’s stock arguments is that it is a text unlike the Qur’an that was tampered and corrupted by human beings over the centuries Chapter 8.

Life Challenge, and Muslims such as A. LMS, and The Bible: Word of God or Word of Man Johannesburg: LMS, ; for some reason, the views ahmmed these Christian and Muslim polemicists have been ignored in this text. Nonetheless, not all South African Muslims deedta with Deedat’s style and methods. Among this faction of individuals were Adam Peerbhai who penned a dsbates publication titled Missing Documents from Gospel of Barnabas Durban: Whilst both teamed up on occasions to argue against Deedat’s methods, it was Deedat’s deedat brother, namely Abdullah Deedat who also countered him publicly despite the fact that he worked for IPCI for a period Chapter 9; Jeppie In spite of these Muslim critics, Deedat’s popularity soared in ‘Cape of Storms’ Chapter 10 where the Cape Muslims ahmef faced the regular onslaught of Christian Anglican and Dutch Reform missionary activities in the s and s Haron ; at Cape Town’s Green Point stadium and the Drill Hall located in the city centre he addressed large crowds who appreciated his missionary zeal and interventions.

He, as already mentioned, used As-Salam as a training ground for the young converts and organized Bible classes to teach them about comparative religion.

As-Salam Chapter 11which acted as a significant Muslim missionary platform, was subsequently taken over by the Muslim Youth Movement est. The MYM transformed As-Salam into an educational institute where young poverty-stricken children could pursue their school studies and where young emerging Muslim activists such as Farid Esack b.

Deedat’s dedication to Muslim mission came to the fore when he returned to Durban where he held classes and conducted ‘religious’ tours to the adjacent Grey Street mosque; the largest at that time in the southern hemisphere. From the late s and into the early s Deedat was ‘creating change’ Chapter 12 in the minds of many people in and beyond South Africa.

Immediately thereafter Vahed narrates Deedat’s unstinting support for Palestine Chapter 14 and how Deedat, who relentlessly powered on, in the long run turned his focus from the local Muslim scene to ‘going global’ Chapter In the end Deedat’s debates caught the eye of the committee of the prestigious King Faisal Foundation that did not hesitate to confer on him ‘The King Faisal International Prize’ Chapter 16 dedat the 9 th of March ; this debwtes, at that time, shared with Dr.

Later that year i. Vahed accurately states that ‘the decade from was arguably Deedat’s ‘finest hour’ as he undertook numerous lectures and debate tours all over the world and in the process enhanced his standing in the global Muslim world’ p.

Indeed from that period onwards ahed ‘Faisal Laureate’ Chapter denates did not look back but far beyond the South African borders where he was openly welcomed by Muslim communities in other parts of Africa and Asia. But even though he was permitted to enter many countries to engage in debates with the local missionaries or address the crowds on comparative religion, he was not allowed to do so in countries such as Malaysia because the authorities argued that his approach was going to inflame the debates that may lead dedeat negative inter-religious relations.

An issue that insensed and inflamed the Muslims in many parts of the world during that time was Salman Rushdi’s The Satanic Verses. The eeedat Chapter 19 affair was a matter that caught Deedat’s attention and that he could not afford to avoid; the Rushdi publication, in fact, was even raised with the apartheid Censor Board that banned its circulation in the South African book market.

By the end of the s Deedat’s IPC of the s had transformed itself into deedat empire with funding flowing in from various Arab Muslim philanthropists. Deedat and the team that debstes the IPCI unfortunately did not realize the need to observe ‘elementary corporate governance practices’ when the organization changed into a mighty Muslim missionary outfit Vahed So as consequence of IPCI’s rapid growth and transformation of IPC into an international organization with branches in the UK and elsewhere, Deedat could not effortlessly side-step deeday question as to whether he had entered this missionary market ‘For the Prophet or Profit?

Deedat’s detractors would like to have showed that it was for the latter and not for the former since they have been closely deedat somewhat enviously monitoring deecat and the IPCI as an organization. The s and s’ Chapter 21 and instantaneously thereafter looks at ‘Islam and Hinduism: