The Holy War — Page 117
Proceedings—Debate 27 May 1893 117 his actions so that he would have been freed from this disputed proph- ecy, please let us know where this took place. You can now in no way keep this occasion hidden, as all your other interpretations are flimsy. The truth is indeed that the words makh sus , [sanctified] and bheij a -giya [one who is sent] have been used generally in the Old Testament as well as in the New Testament. This is one debt you owe us, which I do not see you discharging, that while you have mentioned the Divinity of the Messiah as , you have failed to provide any logical argument in support of his Divinity, nor were you able to establish any distinction regarding him in comparison to other gods. You should tell us what argument there could be—logically speaking—that while Raja Ramchandra, Raja Krishna or Buddha cannot be God, but the Messiah as can be God? And it would be appropriate if, from now on, you do not continue to repeatedly mention those prophecies that have been turned down by the manner in which the Messiah as himself spoke, and which were not employed by the Messiah as at the time of need. Every reasonable person understands—without any doubt—that when he was declared a blasphemer and was attacked, and he began to be stoned, he was badly in need of those prophecies to prove his Divinity, if indeed they were applicable to the Messiah as and bore witness to his Divinity. As he was in danger of losing his life at that moment— already having been declared a blasphemer—for what day were these essential and useful prophecies being saved? Why were they not pre- sented? Have you ever answered this question? So what should we do with these prophecies, and with what manner of respect should we look upon them, and wherefore should we make a distinction between Jesus, the Messiah as , and other artificial gods in the world? Allah, the Lord of Glory , states in the Noble Quran: