The Conclusive Argument — Page 57
Mirza Ghulam Ahmad 57 In the absence of such proof we cannot disturb the sequence of the Holy Quran, nor can we add anything to it from ourselves. If we do so, we would be guilty of an offence before Allah and would be held accountable for it. Now, readers should see for themselves whether the aforesaid maulaw i ’s book is really filled with such corrupt practices or if he has done even so much as to present any verse from the Holy Quran whose meaning he demonstrates—not from himself, but rather, through a hadith of the Messenger of Allah, peace and blessings of Allah be upon him—as proving the actual life of the Messiah, without indulging in any laboured explanations and interpolations. I bear no hostility or enmity towards Maulaw i Rusul Baba or towards any other maulaw i. If he does not follow the Jewish tendency and employs correct reasoning, then it would be dishonest not to accept the established fact. If someone were to reflect fairly as to how the facts are proved and what is the cri- terion for their proof, one would realize that God Almighty has laid down only one such rule; namely, that clear, manifest, and self-evident matters should be cited as evidence to prove specula- tive matters. And if something is presented as a proof which itself is speculative and ambiguous and comprises forced explanations and interpolations, then it will not be treated as proof, but rather, as a separate claim which itself stands in need of proof. Unfortunately, our naive maulaw i s cannot differentiate between proof and claim. And if proof is demanded in sup- port of a claim, they come up with yet another claim and fail to understand that it needs proof just like the first claim. I asked my opponent maulaw i s only one question regarding the life and death of the Messiah, peace be upon him. Had they pondered