The Holy War — Page 48
48 1 ْدَق ْتَلَخ ْنِم ِهِلْبَق ُلُسُّرلا that has been presented by way of an inductive argument, is a decisive and conclusive inductive argument. Until and unless this argument is refuted, and it is proven that Sons of God were also sent down as Messengers, it cannot be established that the Messiah as was the real Son of God. This is so because Allah, the Lord of Glory, clearly points out in this argument that, starting from the Messiah, we can search and look as far back as the very beginning of the coming of Prophets and see if—apart from humans—any God or Son of God was ever sent down. And if it is said that this has never happened before, but now it has, then in the art of debating this is known as ma sa dir-‘alal-ma t l u b; in other words, the very matter that is in dispute is presented as an argument in its sup- port. The point is that this is the very issue we are debating: How did the Messiah as come into the world as the Son of God by breaking an established time-honoured practice? And if it is said that by his unique manner of birth, Prophet Adam as also broke the established law of natural birth, then the answer to this is that we are indeed ourselves convinced that if some particular occur- rence—which is against logical or historical arguments and opposed to inductive reasoning—can be proven to have taken place by logical or historical proofs, then we will believe it. It is clear that both parties accept this unique birth of Prophet Adam as. Thus, that manner of giv- ing birth is proven to be another particular practice of God, just as it is a practice of Allah to bring about the birth of man from a drop of sperm. If we are to compare the Messiah as with Prophet Adam, peace be upon him, with a view to benefiting from this precedent, then what is required is, that in the same way and with those same logical arguments 1. All Messengers before him have passed away ( S u rah al-M a ’idah, 5:76). [Publisher]