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vindicate himself against the blasphemy of his followers on the grounds that he was not responsible for the misconduct of his followers since God caused him to die and not since God took him up alive is often supported by Muslim scholars of non Ahmadiyya persuasion. For instance, in an edict issued by the Rector of the Al Azhar University, Sheikh Mahmud. Shaltoot states that in verses 117/118 of Surah Al Maidah: 'there is mention of an incident of the Hereafter when God will ask. Jesus concerning him and his mother being worshipped in the world. . And Jesus in reply would say that he did not say aught to them except what God has commanded him, that is, Worship Allah Who is your. God and my God and he kept watch over them during his period of stay amongst them and he did not know what they did after God caused him to die. ' 32. Hence, according to this verdict, based upon the testimony of the Holy. Quran, Hazrat Isa, peace be upon him, would vindicate himself against the blasphemy of his followers on the grounds that he was not responsible for their misconduct after God caused him to die. . However, if one was to assume for a minute that this death of Jesus after which his followers would take him and his mother as two gods besides Allah is to transpire only after his second advent, then in view of the Quranic verses 5. 117 118, there would still be some followers of. Christ who would regard him and his mother as two gods besides Allah even after his death on his alleged second advent. . Who, may one ask, would be these people against whose blasphemy. Jesus would be vindicating himself? Would they be Muslims? And if not, then would they not still be required to pay Jizya? Or would the opponents of Hazrat Mirza Ghulam Ahmad now care to declare that the anticipated Messiah of their fantasy will, through an explicit decree, positively annul the collection of Jizya from these followers of Jesus who regard him and his mother as two gods besides Allah. . If they do, then how do they reconcile the essential Islamic belief that not one single injunction of the Holy Quran is subject to change? Do the opponents of the Ahmadiyya Muslim Community not insist that: 32. Al Risalah, Cairo: Vol. 10. No 462. 222