Sheikh (pronounced  /ˈʃiːk/ SHEEK or /ˈʃeɪk/ SHAYK; Arabic: شيخ‎ šayḫ, mostly pronounced [ʃeːx], plural شيوخ šuyūḫ) — also spelled Sheik or Shaikh, or transliterated as Shaykh — is an honorific in the Arabic language that literally means "elder" and carries the meaning "leader and/or governor". It is commonly used to designate the front man of a tribe who got this title after his father, or an Islamic scholar who got this title after graduating from the basic Islamic school. Sheikha is the female equivalent, although these are uncommon in the Arabic world. A sheikh who is wise is called ḥakīm adjective (wise) حكيم‎, ḥākim noun (governor) حاكم‎, yaḥkum verb (govern) يحكم‎; and can govern. The scholar sheikh here can govern but cannot lead directly because the leader is the imam which is based upon the Qur'an and authentic Sunnah; on the other hand the family sheikh can always lead but cannot govern unless he is wise. Although the title generally refers to a male, a very small number of female sheikhs have also existed.^{[citation needed]}

It also refers generally to a man over forty^[1] or fifty^[2] years of age. While even a new Muslim can be called a sheikh if he is diligent in seeking the knowledge of Islam based upon the Qur'an and authentic Sunnah, he can be referred to as such by those he teaches. Usually, a person is known as a sheikh when he has completed his undergraduate university studies in Islamic studies and is trained in giving lectures.^[1] The word sheikh under this meaning is a synonym of Alim, pl. Ulama (a learned person in Islam, a scholar),^[3] Mawlawi, Mawlānā, Muhaddith, Faqīh, Qadi, Mufti, Hadhrat or Hafiz.

Etymology and meaning[link]

The classical image of a 'sheikh': Sheikh Sattam de Haddadin of Palmyra, by Russian painter Alexandr Evgenievich Yacovleff.

The word in Arabic stems from a triliteral root connected with age and ageing: ش-ي-خ, shīn-yā'-khā'. The term literally means a man of old age, and it is used in that sense of all men in Qur'anic Arabic. Later it came to be a title meaning leader, elder, or noble, especially in the Arabian Peninsula, where shaikh became a traditional title of a Bedouin tribal leader in recent centuries. Due to the cultural impact of Arab civilization, and especially through the spread of Islam, the word has gained currency as a religious term or general honorific in many other parts of the world as well, notably in Muslim cultures in Africa and Asia.

While the title can be used religiously by Muslims to designate a learned person, as an Arabic word it is essentially independent of religion. It is notably used by Druze for their religious men, but also by Arab Christians for elder men of stature. Its usage and meaning is similar to the Latin senex meaning "old [man]", from which the Latin (and English) "senator" is derived. Accordingly, the Arabic term for most legislative bodies termed Senate (e.g. the United States Senate) is majlis al-shuyūkh, literally meaning "Council of Senators."

As a secular honorific[link]

The title is sometimes more informally used to people who have a certain financial or political influence, but especially in relation to royalty and other nobility.

In the Arabian Peninsula region[link]

In the Arabian Peninsula, the title is used for men of stature, whether they are managers in high posts, wealthy business owners, or local rulers. For example, it was the term used in the West to refer to the leaders of Kuwait's ruling al-Sabah dynasty, even though the monarchic style was actually Hakim (Arabic 'ruler') until June 19, 1961, when Kuwait joined the Arab League, and the title Emir was adopted. The same applied to Bahrain and Qatar. The term is used by almost every male member of all the Gulf royal houses with the exception of Saudi Arabia and Oman.

In the Maghreb region[link]

During the Almohad dynasty, the Caliph was also counciled by a body of Shaykhs, representing all the different tribes under their rules, including Berbers, Arabs, Bedouins and Andalusians, they were also responsible for mobilizing their kinsmen in the event of war.^[4]

Turkey[link]

In the Turkish language, the form Şeyh is used. Means religious leader of a tariqah branch.

Lebanon[link]

In Lebanon, the noble title of Sheikh was introduced in the beginning of the 16th century, when the Ottomans invaded the region and set a Prince for Lebanon (Fakhr-al-Din al-Maani was the first Prince of Lebanon), and Sheikhs replaced the previous noble title: Moukaddam, the known nobles before the 16th century. The Sheikh title was commonly used when addressing mainly the members of the traditional noble Maronite Christians families (Al-Daher in Akkar, Al-Khazen in Kesserwan, Al Khoury in Rechmaya El Metn, Al Dahdah in Jbeil, Hobeich in Ftouh Kesserwan, Tarabay in Jurd El Batroun, Gemayel in Bekfaya El Metn, Germanos in Jurd Jbeil, Al Hachem in Akoura, Al Doueihy in Zgharta, Al Saad in Aley...) but also Druzes in the southern part of Mount Lebanon (Joumblatt, Talhouk, Abd El Malek) and Shiites (Hamadeh in Jbeil). The term Sheikh was bestowed by the Emir (Prince) of Lebanon in a "Faramen of Mashiakha" allowing the persons in charge to represent the Emir in respective geographic parts of the Old Lebanon (the actual Mount Lebanon, and North Lebanon, excepting Tripoli city), their official duty was to collect the Mireh (Tax that was collected and offered to the Ottomans). Sheikhs were also considered as the political representatives and allies of the Prince, they recruited soldiers in times of war and commanded sections of the Prince army; their prestigious titles allowed them also to own large pieces of lands in the areas they represented. However, it was notable that ordinary people in the Emirate did have the right to land ownership and therefore economical autonomy, while many worked in the large lands of the Sheikhs. This title was naturally inherited, unless the Prince seize it and nominates another person from the same or other family, this situation happened few times in history when a new Prince takes over power. The Sheikhs official title became obsolete when the Prince effective ruling was vanished by the Ottomans in 1840 and the executive ruling was replaced by the Kaamakamiatein system of ruling. After this date, the name remained just as a honorable title. In the modern Lebanon, four presidents of the Republic are descendants from these traditional families: Sheikh Habib Pacha Es-Saad (was also a prime minister during the french Mandate), Sheikh Bechara El Khoury, Sheikh Bachir Gemayel and Sheikh Amine Gemayel. Also political leaders such as Walid Jumblatt, or Parliament previous or actual members such as: Estephane El Doueihi in Zgharta, Rushayd el Khazen Farid Haykal El Khazen Dr Farid El Khazen in Keserwan, Gabriel Germanos Nohad Germanos Soueid in Jbeil, Maurice Gemayel Pierre Gemayel Sami Gemayel in Metn, Fawzi Hobeich Hadi Hobeich in Akkar, Fouad Saad in Aley, and many others not listed here.

South Asia[link]

In Bangladesh, Afghanistan, Pakistan, India and other parts of South Asia, the title Sheikh signifies Arab descent and comes under high caste of society but majority are the local brahmins, rajput or gujjar communities who used the title of Sheikh after conversion to Islam. In Delhi it was used by the Persian Magi descendants who migrate from Persia because of Safavid persecution in 16th century. The Muslims of the Middle East and Central Asia have historically, travelled to South Asia as Sufis during the Islamic Sultanates and Mughal Empire and settled permanently and assumed Shaikh status.

Pakistan[link]

In Pakistan the title is used for a caste (Community) well reputed and respected, mainly involved in business. Many of the popular personalities in Pakistan have been Sheikhs. The title Sheikh signifies Arab descent and comes under high caste of society. People who are Khawaja are Syeds by family.

Religious usage[link]

The term is often used by Muslims to address learned men of various Islamic sciences, such as faqihs, muftis, and muhaddiths, and more generally to convey respect for religious authorities.

The term is and/or was also used in certain Islamic parts of Africa, as in imperial Ethiopia by the hereditary Muslim rulers of Bela Shangul, and by certain Muslim notables of Wollo, Tigray and Eritrea. In Somalia it revers to all learned men, in relegious way, mostly do they have also political might in their town/city or clan.

For women[link]

A daughter or wife of a shaykh is sometimes called shaykhah (Arabic: شيخة‎). Currently, the term shaykhah is commonly used for females of rich families, especially ruling families, in Arab countries.

Surname[link]

In Bangladesh, India and Pakistan, "Sheikh" is a common surname among Muslims, and generally indicates Arab ancestry

See also[link]

• Kashmiri Shaikh
• Khawaja Shaikh
• Punjabi Shaikh
• Qallu
• Qanungoh Shaikh
• Quraishi
• Shaikh (caste)
• Siddiqui
• Sindhi Shaikh

Notes[link]

References[link]

• Shaikh Siddiqui
• Shaikportal.com
• History of El Douaihy
• History of the Maronites and Lebanon
• "History of Lebanon" by Kamal Salibi

Ahmad Ali Jaber (Arabic: أحمد علي جابر‎) (born 2 August 1982 in Baghdad, Iraq) is an Iraqi football goalkeeper. He is part of the Iraq national football team and still plays for Al-Zawraa in Iraq. He played in all four of Iraq’s matches in the 2004 AFC Asian Cup. However, he finished the campaign on a low, having been sent off in the quarter-finals against China after lashing out at China’s Sun Jihai. After losing his place to Noor Sabri in the 2004 Olympic Games, the Al Zawra’a goalkeeper returned to the national team in the Gulf Cup in the same year. He had a brief spell with Sanat Naft in Iran before returning to Al Zawra’a. On 16 September, he was released along with seven other players by Arbil FC.

Honours[link]

Country[link]

• 2007 Asian Cup winners

External links[link]

• Ahmad Ali Jaber at National-Football-Teams.com
• Iraq squad on AFC Asian Cup website

v t e Iraq squad – 2004 AFC Asian Cup 1 Oday 2 Attiya 3 Bassim 4 H. Abdul-Jabar 5 {{{p5}}} 6 Sadir 7 Emad 8 Abu Al-Hail 9 R. Farhan 10 Younis 11 Hawar 12 H. Abdul-Razzaq 13 Sabah 14 H. Abdul-Amir 15 Hassan 16 Mnajed 17 A. Salah 18 Mahdi 19 Nashat 21 Ahmad Ali 22 Noor 23 Raad Coach: Adnan Hamad

v t e Iraq squad – 2007 AFC Asian Cup Winners (1st Title) 1 Ahmad Ali 2 Ghulam 3 Bassim 4 Khaldoun 5 Nashat 6 Sadir 7 Ali Abbas 8 Kobi 9 Nasser 10 Younis 11 Hawar 12 H. Abdul-Razzaq 13 Karrar 14 H. Abdul-Amir 15 Rehema 16 Mnajed 17 Luay 18 Mahdi 19 Haitham 20 Nabeel 22 Noor 23 M. Gassid Coach: Vieira

This biographical article related to Iraqi association football is a stub. You can help Wikipedia by expanding it. v t e

Abadin Tadia Tjoessoep (1626–1699), more commonly known as Sheikh Yusuf, was an Indonesian muslim of noble descent. In 1693 he was exiled to the Cape of Good Hope which resulted in his establishing Islam in the Cape.^[1]

Early and middle life (Indonesia)[link]

Yusuf was born in Makassar, Indonesia, the nephew of King Biset of Gowa.^[2] In 1644 he embarked on the Hajj to Mecca and spent several years in Arabia learning under various pious scholars. During this period the Dutch and British East India Companies were fighting for control of the region due to its lucrative trade in spices and gold. When Yusuf left Arabia in 1664, Makassar had been captured by the Dutch, and he was unable to return home.^[3] Instead, he headed for Bantam on the island of Java, where he was welcomed by Sultan Ageng Tirtayasa. Ageng gave Yusuf the hand of one of his daughters in marriage, and made him his chief religious judge and personal advisor. Yusuf stayed in Bantam for 16 years until 1680, when Ageng's son, Pangeran Hajji, rose against his father, possibly at the urgings of the Dutch East India Company. Ageng rallied his forces, including Yusuf, and in 1683 besieged Hajji in his fortress at Soerdesoeang. Ageng was defeated but managed to escape capture, along with an entourage of about 5,000, among them the 57-year-old Yusuf. Ageng was captured later that year but Yusuf managed to escape a second time and continued the resistance.^[2][3]

Exile to the Cape and establishment of Islam[link]

In 1684 Yusuf was persuaded to surrender on the promise of a pardon, but the Dutch reneged on their promise and instead imprisoned him at the castle of Batavia. Suspecting that he would attempt escape, the Dutch transferred him to Ceylon in September that year, before exiling him to the Cape on 27 June 1693 on the ship Voetboeg. Yusuf, along with 49 followers including two wives and twelve children, were received in the Cape on 2 April 1694 by governor Simon van der Stel. They were housed on the farm Zandvliet, far outside of Cape Town, in an attempt to minimise his influence on the DEIC's slaves.^[1] The plan failed however; Yusuf's settlement soon became a sanctuary for slaves and it was here that the first cohesive Islamic community in South Africa was established. From here the message of Islam was disseminated to the slave community of Cape Town.^[2]

Sheikh Yusuf died at Zandvliet on 23 May 1699.

Legacy and honours[link]

The area surrounding Zandvliet farm was renamed Macassar in honour of Yusuf's place of birth.^[3] Yusuf was buried on the hills of Faure, overlooking Macassar. A shrine was erected over his grave and to this day Muslims in the area visit it to pay their respects.

On 27 September 2005 Sheikh Yusuf was posthumously awarded the The Order of the Companions of OR Tambo in Gold for his contribution to the struggle against colonialism.^[3]

References[link]

Yusuf Estes (born in 1944) is an American Muslim preacher and teacher who converted from Christianity to Islam in 1991. He was a Muslim Chaplain for the United States Bureau of Prisons through the 1990s.^[1] He was a Muslim Delegate to the United Nations World Peace Conference for Religious Leaders held at the U.N. in September 2000.^[1]

Active in Islamic missionary work in the United States, Estes is often featured as guest presenter and keynote speaker at various Islamic events as well as frequently appearing on various Islamic satellite TV channels. Estes takes a dim view of today's public school system in the United States for any children, and highly recommends schools where they might receive a religious education combined with more advanced scholastic education.^[2]

Personal life[link]

Yusuf Estes was born in Ohio, and was raised in Houston, Texas in a Anglo-Saxon Protestant family.^[3] From 1962 to 1990, his career was in the music, entertainment and marketing fields. He also taught music and served as a music minister. He owned several musical instrument companies including the Estes Piano and Organ Company. He produced and directed live entertainment programs in the United States from the mid 1960s until his last endeavor for cable TV in Florida, entitled 'Estes Music Jamboree'.^[4]

Yusuf Estes became a Muslim in 1991 after meeting an Egyptian named Mohamed.^[1] Following his conversion, Estes entered the field of Dawah, or evangelizing the Islamic faith. Estes denies the theory of Darwinian evolution and instead professes creationism as described by Islamic scriptures.^[5]

Islamic Activities[link]

After embracing Islam, Estes pursued Arabic language and Quranic studies in Egypt, Morocco and Turkey.^[6] From 2004, Estes regularly appeared on the Islam Channel, as well as Peace TV and on Huda TV which are 24/7 Islamic channels broadcasting in many countries around the globe, via satellite and via the website WatchIslam.

Estes has started a free-to-air Internet and satellite TV channel called GuideUS TV which currently broadcasts commercial-free programming on Islam 24/7. He has also set up various websites directed toward English speaking Muslims which include TubeIslam (a Muslim video sharing site), ChatIslam (a Muslim chat room), and WorldPreschool (a defunct preschool learning site for young children).^[7]

Estes produced a video presentation series called Arabic in English, designed to help English speakers learn the Arabic language easily using his proprietary teaching method.^[8] He sells the series online, and also provides a set of free chatroom-based courses with volunteer teachers.^[9] He also produced a television series entitled Qisas Al Anbiyah (Stories of the Prophets), aimed toward English speaking children of Muslim parents.^[10]

See also[link]

• Islamic Missionary Activity
• List of American Muslims

References[link]

Further reading[link]

• Blade, David Yonke Toledo. (July 14, 2001) Journal Gazette Proselytizing preacher finds faith in Islam: Sheik Yusuf Estes. Page 1.
• Tilove, Jonathan. (October 23, 2001) The Star-Ledger To be a white U.S. Muslim: Converts embrace the oddity. Section: News; Page 10.
• Pinsky, Mark I. (January 6, 2003) Orlando Sentinel Muslims' radio message: we are regular people. Section: Life & Times; Page C1.
• The Hamilton Spectator (February 14, 2003) A Christian attends a mosque; A visitor finds a warm welcome and wonders if he'd be as liberal.
• Columbia State (SC). (April 7, 2003) Chaplain to speak at USC about Islam. Section: Metro/Region; Page B5.
• UWIRE (March 1, 2004) U. New Mexico speaker asks religions to unite.
• UWIRE (April 18, 2005) Muslim speaker educates U. Northern Colorado students about faith.
• US State News. (April 12, 2006) National Muslim chaplain Yusuf Estes to speak at senior center on April 14.
• The Modesto Bee (April 22, 2006) Converted preacher to speak about 'pure Islam.' Section: Lifestyles; Page G1.
• Nomani, Asra Q. (October 22, 2006) Washington Post Wife-Beating, Chapter and Verse.
• Wen, Sarah. (January 23, 2007 ) University Wire UCLA Muslim student group to promote Islam, religious unity.

External links[link]

• Personal website of Yusuf Estes
• IslamAlways
• IslamTomorrow
• ShareIslam
• Yusuf Estes audio and video lectures from Halal Tube

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