and if they reinterpret those glad tidings about Muhammad—may Allah’s blessings and peace be upon him—in such a way that they no longer point to him, we answer: the Jews likewise reinterpret the prophecies about the Messiah so that they no longer point to the Messiah.

Should the Christians say, “Those Jewish reinterpretations are patently false for well-known reasons,” it is then shown to them that their own reinterpretations are just as false—and even more so. There is not a single class of proof that establishes the prophethood of Moses or the Messiah without that very proof indicating the prophethood of Muhammad—peace and blessings be upon him—with greater strength and in greater abundance. Therefore, affirming the prophethood of Moses and the Messiah necessarily entails affirming the prophethood of Muhammad—peace and blessings be upon him—and undermining Muhammad’s prophethood necessarily undermines the prophethood of Moses and the Messiah.

If they claim, “The Messiah is God,” we reply: establishing his divinity—were it even hypothetically possible—is far more remote than establishing his status as a messenger; how much more remote, then, when his divinity is in fact impossible!

Their only alleged evidence for his divinity consists of prophetic statements and extraordinary miracles. Yet miracles do not prove divinity, for prophets have unfailingly produced supernatural signs without those signs ever showing that any prophet was divine.

As for the statements of the prophets—peace be upon them—there is no doubt that their testimony to his messengership and to the messengership of Muhammad—may Allah bless him and grant him peace—is clearer than any alleged testimony to the Messiah’s divinity. Consequently, it is invalid to cite those prophetic words as proof of the Messiah’s divinity while disregarding their proof of Muhammad’s messengership and the Messiah’s own messengership. And once it is established that