The Mandaic language is the language of the Mandaean religion. Classical Mandaic is used by a section of the Mandaean community in liturgical rites. Apart from the religious literature many incantations were produced on earthenware bowls, metal sheets, leather and on paper roll manuscripts Mandaic incantations. However, a living, vernacular form developed from Classical Mandaic, known either as Neo-Mandaic or Modern Mandaic, is spoken by a small section of the Mandaean community around Ahvaz, Khūzestān, Iran. Speakers of Classical Mandaic are found in Iran, Iraq (particularly the southern portions of the country) and in diaspora (particularly in the United States). It is a variety of Aramaic, notable for its use of vowel letters (see Mandaic alphabet) and the striking amount of Persian and Akkadian language influences in its lexicon.

Classical Mandaic is a Northwest Semitic language of the Eastern Aramaic sub-family, and is closely related to the language of the Aramaic portions of the Babylonian Talmud, as well as the language of the incantation texts and Aramaic incantation bowls found throughout Mesopotamia. It is also related to Syriac, another member of the Eastern Aramaic sub-family, which is the liturgical language of many Christian denominations throughout the Middle East.

Neo-Mandaic[link]

Neo-Mandaic represents the latest stage of the phonological and morphological development of Mandaic, a Northwest Semitic language of the Eastern Aramaic sub-family. Along with the other surviving dialects of Aramaic, it is classified as Neo-Aramaic; these form a constellation of dialects ranging from Lake Van and Lake Urmia in the north to Damascus and Ahvaz in the south, clustered in small groups. Having developed in isolation from one another, most Neo-Aramaic dialects are mutually unintelligible and should therefore be considered separate languages; however, determining the exact relationship between the various Neo-Aramaic dialects is a difficult task, fraught with many problems, which arise from our incomplete knowledge of these dialects and their relation to the Aramaic dialects of antiquity.

Aramaic became the lingua franca of the Fertile Crescent largely during the Neo-Assyrians (ca. 934–609 BCE) and the Achaemenids (576–330 BCE) after them, who adopted it as an auxiliary language for both international communication and internal administrative use. It gradually came to supplant the native languages of the region, but due to its wide geographic distribution and political circumstances, it soon evolved into two major sub-families—the Western sub-family, comprising Palestinian Talmudic, Christian Palestinian, and Samaritan, and the Eastern sub-family, comprising Late Babylonian, Syriac, and Mandaic. From the beginning till the Geonic period late Babylonian Talmud a high Aramaic, i.e. standard Aramaic was in use.

Although no direct descendants of Babylonian Talmudic Aramaic survive today, most of the Neo-Aramaic dialects spoken today belong to the Eastern sub-family; these include Central Neo-Aramaic (Ṭuroyo and Mlaḥsô), Northeastern Neo-Aramaic (the largest Neo-Aramaic group, which includes various Jewish Neo-Aramaic dialects, and the dialects of Assyrian Neo-Aramaic and Chaldean Neo-Aramaic), and Neo-Mandaic. The only surviving remnant of the Western sub-family is Western Neo-Aramaic, spoken in the villages of Maʿlūla, Bakhʿa, and Jubb ʿAdīn to the northeast of Damascus. Of all of these dialects, Eastern or Western, only Neo-Mandaic can be described with any certainty as the direct descendent of one of the Aramaic dialects attested in Late Antiquity. For this reason, it is potentially of great value in reconstructing the history of this sub-family and the precise genetic relationship of its members to one another.

In terms of its grammar, Neo-Mandaic is the most conservative among the Eastern Neo-Aramaic dialects, preserving the old Semitic "suffix" conjugation (or perfect). The phonology, however, has undergone many innovations, the most notable being the loss of the so-called "guttural" consonants.

Neo-Mandaic survives in three subdialects, which arose in the cities of Shûshtar, Shāh Wāli, and Dezful in northern Khūzestān, Iran. The Mandaean communities in these cities fled persecution during the 1880s and settled in the Iranian cities of Ahvaz and Khorramshahr. While Khorramshahr boasted the largest Mandaic-speaking population until the 1980s, the Iran-Iraq War caused many to flee into diaspora, leaving Ahvaz the only remaining Mandaic-speaking community.

Notes[link]

References[link]

External links[link]

• Ethnologue report for Classical Mandaic.
• Ethnologue report for Modern Mandaic.
• Entry for Classical Mandaic at Rosetta Project
• Entry for Modern Mandaic at Rosetta Project
• Semitisches Tonarchiv: Tondokument "Ginza Einleitung" — a recording of the opening of the Ginza Rba spoken by a Mandaean priest.
• Semitisches Tonarchiv: Tondokument "Ahwâz Macuch 01 A Autobiographie" — a recording of autobiographical material by Sâlem Çoheylî in Neo-Mandaic.
• Mandaic.org Information on the Neo-Mandaic Dialect of Khorramshahr.

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Ahmed Hoosen Deedat (Arabic: احمد حسين ديدات; 1 July 1918 – 8 August 2005) was a South African writer and public speaker of Indian descent.^[1] He was best known as a Muslim missionary who held numerous inter-religious public debates with evangelical Christians, as well as video lectures, most of which centred around Islam, Christianity and the Bible. He also established the IPCI, an international Islamic missionary organisation, and wrote several booklets on Islam and Christianity which were widely distributed by the organisation. He was awarded the prestigious King Faisal International Prize in 1986 for his 50 years of missionary work. One focus of his work was providing Muslims with theological tools for defending themselves against active proselytising by Christian missionaries.^{[citation needed]} He used English to get his message across to Muslims and non-Muslims in the western world.^[2]

Biography[link]

Early Years 1918–1942[link]

Ahmed Deedat was born in the town of Tadkeshwar, Surat, Bombay Presidency, British India in 1918.^[3] His father had emigrated to South Africa shortly after the birth of Ahmed Deedat. At the age of 9, Deedat left India to join his father in what is now known as Kwazulu-Natal. His mother died only a few months after his departure. Arriving in South Africa, Deedat applied himself with diligence to his studies, overcoming the language barrier and excelling in school, even getting promoted until he completed standard 6. However, due to financial circumstances, he had to quit school and start working by the time he was the age of 16.^[4]

In 1936, while working as a furniture salesman, he met a group of missionaries at a Christian seminary on the Natal South Coast who, during their efforts to convert people of Muslim faith, often accused the Islamic Prophet Muhammad of having "used the sword" to bring people to Islam. Such accusations offended Deedat and created his interest in comparative religion.^[5]

Deedat took a more active interest in religious debate after he came across a book entitled "Izhar ul-Huqq" (Truth Revealed), written by Rahmatullah Kairanawi, while Deedat was rummaging for reading material in his employer's basement.^[6] This book chronicled the efforts of Christian missionaries in India a century earlier. The book had a profound effect on Deedat, who bought a Bible and held debates and discussions with trainee missionaries, whose questions he had previously been unable to answer.^[5]

He started attending Islamic study classes held by a local Muslim convert named Mr. Fairfax. Seeing the popularity of the classes, Mr. Fairfax offered to teach an extra session on the Bible and how to preach to Christians about Islam.^[5] Deedat and a few others were delighted at the opportunity. Shortly thereafter, Fairfax had to pull out and Deedat, by this point quite knowledgeable about the Bible, took over teaching the class, which he did for three years. He later crediting this experience for expanding his horizons significantly towards missionary work.^{[citation needed]}

Early missionary work 1942–1956[link]

Deedat's first lecture, entitled "Muhammad: Messenger of Peace", was delivered in 1942 to an audience of fifteen people at a Durban cinema named Avalon Cinema.^[7] Over time Deedat's popularity as a public speaker grew in Durban, to the point that he was invited to speak in other cities in South Africa. A decade later he was filling City halls with audiences numbering in the thousands in cities such as Johannesburg and Cape Town.

A major vehicle of Deedat's early missionary activity was the 'Guided Tours' of the Jumma Mosque in Durban. The vast ornamental Jumma Mosque was a landmark site in the tourist-friendly city of Durban. A program of luncheons, speeches and free hand-outs was created to give an increasingly large number of international tourists what was often their first look at Islam. Deedat himself was one of the guides, hosting tourists and giving introductions to Islam and its relationship with Christianity.^[8]

IPCI and as-Salaam 1956–1986[link]

By 1956, after frequent public speaking engagements and the popular guided tours of the Jumma Masjid, enquiries about Islam from the general public in South Africa were increasing. Deedat realised that working from the mosque office was inadequate for handling the demand for literature and the number of people with an interest in Islam.^{[citation needed]}

Among Deedat's close friends were Goolam Hoosein Vanker and Taahir Rasool, whom many refer to as 'the unsung heroes of Deedat's career'.^[4]

In 1957, these three men founded the Islamic Propagation Centre International (IPCI) with the aim of printing a variety of books on Islam and offering classes to new Muslims converts.^[9]

In 1958, Deedat established an Islamic seminary called As-Salaam Educational Institute on a donated 75-acre (300,000 m²) piece of land located in Braemar in the south of Natal province.^[10] The experiment was not a success, however, because of the IPC’s lack of manpower and paucity of funds, and was taken over by the Muslim Youth Movement in 1973. Deedat then returned to Durban and expanded the IPC’s activities.^[5]

Deedat engaged in a broader range of activities over the next three decades. He conducted classes on Biblical theology and conducted numerous lectures.^{[citation needed]} Da`wah (inviting people towards Islam) became the dominant factor of his life, with audiences at his lectures often reaching in excess of forty thousand.^{[citation needed]} He also wrote many booklets, distributing millions of copies of these and other free literature across the world.^{[citation needed]}

International efforts 1985–1995[link]

By the early 1980s Ahmed Deedat's work was beginning to be known outside his native South Africa. In 1985, for instance, he twice rented the prestigious Royal Albert Hall in London to debate with Christian contemporaries in front of a packed audience.^{[citation needed]} His international profile grew in 1986, when he received the King Faisal Award for his services to Islam in the field of Dawah (Islamic missionary activity).^[5] As a result, at age of 66, Deedat began a decade of international speaking tours around the world. His tours included:

• Saudi Arabia and Egypt (on several occasions)
• United Kingdom (on several occasions between 1985 and 1988, as well as Switzerland in 1987)
• Pakistan, where Deedat met Zia al-Haq
• UAE and Maldives Islands (Nov–Dec 1987), where Deedat was honoured by President Gayhoom^[5]
• The US (late 1986 featuring debates with Swaggart, Robert Douglas and several lectures including two in Arizona)
• Sweden and Denmark (late 1991, featuring three debates)
• US and Canada (1994, tour featuring debates in Canada and lectures in Chicago)
• Australia (his last tour in early 1996, just before his stroke)

Illness and death 1996–2005[link]

On 3 May 1996, Ahmed Deedat suffered a stroke which left him paralysed from the neck down because of a cerebral vascular accident affecting the brain stem, leaving him unable to speak or swallow.^[11] He was flown to King Faisal Specialist Hospital in Riyadh, where he was reported to be fully alert. He learned to communicate through a series of eye-movements via a chart whereby he would form words and sentences by acknowledging letters read to him.^[11]

He spent the last nine years of his life in a bed in his home in South Africa, looked after by his wife, Hawa Deedat, encouraging people to engage in Da'wah (Islam propagation).^[11] He received hundreds of letters of support from around the world, and local and international visitors continued to visit him and thank him for his work.^[5]

On 8 August 2005, Ahmed Deedat died at his home on Trevennen Road in Verulam in the province of KwaZulu-Natal. He is buried at the Verulam cemetery.^[12] Hawa Deedat died on Monday 28 August 2006 at the age of 85, one year after her husband, at Deedat’s home.^[13]

Debates[link]

Deedat's first well-known debate took place in August 1981, when he debated well-known Christian preacher Josh McDowell in Durban, South Africa.^[14] Many of his debates have later been broadcast online on Youtube, among other sites.

Debates with Anis Shorrosh[link]

Deedat's disagreements with Palestinian-American Christian missionary Anis Shorrosh first came to public attention when Shorrosh appeared among the audience during the questions and answers sessions^[15] on two separate occasions during Deedat's summer 1985 tour of the UK (where he debated Floyd E. Clark in what is now considered another one of his early international works).^[5] Deedat and Shorrosh later held two highly contentious debates. The first, entitled Is Jesus God?^[5] took place in December 1985 at the Royal Albert Hall in London. The second debate was organised with much fanfare and held in Birmingham, UK on 7 August 1988, entitled The Quran or the Bible: Which is God's Word.^[5] This debate lasted four hours, including the questions and answers session.

Debate with Jimmy Swaggart[link]

Deedat's best-known moment^{[citation needed]} came when he debated with televangelist Jimmy Swaggart at a time when Swaggart was one of the leading faces of Evangelical Christianity. Entitled Is The Bible the Word of God?,^[5], the debate occurred in Swaggart's hometown of Baton Rouge, Louisiana, in November 1986 at the University of Louisiana, where it was attended by about 8,000 people.

Other notable debates[link]

In October and November 1991 Deedat toured Scandinavia, where he held three debates and several speeches. Two of these debates were held on successive nights against Pastor Stanley Sjöberg in Stockholm, Sweden. The first of these was entitled Is the Bible the True Word of God?^[5][16] and the second debate was Is Jesus God?. Deedat then travelled to Denmark, where he held a debate with Pastor Eric Bock in Copenhagen, entitled Is Jesus God?^{[citation needed]}

Deedat and the Pope[link]

In 1984 he challenged John Paul II to a public dialogue in the Vatican Square, but the Pope did not accept.^[5] When the Pope stopped answering, Deedat distributed a pamphlet in January 1985 headlined His Holiness Plays Hide and Seek With Muslims.^[17]

Writings and speeches[link]

Deedat published and mass-produced over one dozen palm-sized booklets focusing on the following major themes.^[18] Most of Deedat's numerous lectures, as well as most of his debates in fact, focus on and around these same themes. Often the same theme has several video lectures to its credit, having been delivered at different times and different places.

• Is the Bible God's Word?^[19]
• What The Bible Says About Muhammad
• Crucifixion or Cruci-Fiction?^[20]
  • several smaller spin-off titles on specific aspects of Crucifixion
• Muhammad: The Natural Successor to Christ
• Christ in Islam^[21]
• Muhammad The Greatest
• Al-Qur'an the Miracle of Miracles^[22]

Capitalizing on his popularity in the Middle East following his receipt of the King Faisal Award, Deedat secured a grant to print a collated volume of four of his popular booklets. 10,000 copies of this book titled The Choice: Islam and Christianity were initially printed on April 1993;^[23] this book was very popular in the 1990s, available for free at many missionary outlets across North America. Subsequently, several printing houses offered to print more, and within two years another 250,000 copies had been printed in several print runs across the Middle East.

Later, a second paperback volume entitled The Choice: Volume Two containing six more of Deedat's booklets was published. Deedat also widely promoted a South African printing of The Holy Qur'an translation by Abdullah Yusuf Ali with commentary and detailed index. This was widely sold at subsidised cost to the general public, and is often mentioned in Deedat's speeches.

Deedat also produced a booklet entitled "Al-Qur'an: the Ultimate Miracle" featuring the theory of 'the Number 19' that was popularised by Arizona-based Egyptian computer analyst Dr. Rashad Khalifa. However, this booklet was withdrawn after Dr. Khalifa disclosed some controversial beliefs, including his rejection of the entire Hadith literature of Islam.^[24]

Criticism[link]

Deedat's debates and writings have been labelled a form of apologetics^[2] by Lloyd V. J. Ridgeon, professor of Islamic Studies at the University of Glasgow.

Muslim scholar Farid Esack has criticised Deedat, comparing him to such fundamentalists as Rabbi Meir Kahane and Jerry Falwell, and writing:^[25]

Deedat's multitude of anti-Christian, anti-Jewish and anti-Hindu videotapes have told us all that there is to be told about the other, and we are comfortable with that. There are times, of course, when questions surface about the importance of correct dogma, about the importance of labels to a God whom we believe sees beyond labels and looks at the hearts of people. Instead of pursuing these questions, we hasten back and seek refuge in "the known." We order another of those Deedat tapes.^[25]

The Stephen Roth institute for the study of contemporary antisemitism and racism calls Deedat "anti-Jewish" but does not elaborate.^[26] In France sale and distribution of his books has been forbidden since 1994 as they are said to be violently anti-western, antisemitic and inciting to racial hate. ^[27]

Following his 1981 debate with Deedat, Josh McDowell released a book which included criticism of a number of Deedat's arguments from a Christian perspective.^[28] Deedat responded to of McDowell's book in chapters 17 and 19 of "Crucifixion or Cruci-fiction".^[29]

In his last tour to Australia, the publicity resulting from the presence of Deedat caused Franca Arena, member of the Legislative Council of the government of New South Wales to comment in her speech concerning racism:

External sources[link]

• Full set of Ahmad Deedat DVDs
• Collection of Books by Ahmed Deedat in PDF-format

See also[link]

• Dawah
• Islamic view of Jesus' death
• Swoon hypothesis
• Yusuf Estes
• Zakir Naik

References[link]

Declaration