Al-Kadhi asks a lot of questions but does not want an answer. He is only complaining. If he did want an answer he would find it, as even God has told us, "You will seek Me and find Me when you seek Me with all your heart."

He asserts that Jesus never said, "I am God." But did not God reveal Himself to Moses in the desert as "I AM"? If God is referred to by Moses' disciples as "I AM", then what do we imply when Jesus, speaking to a Jewish audience accusing Him of blasphemy, says, "Before Abraham was born, I AM"?

If anyone will understand the truth, it is there in plain sight in the Bible, "God was manifested in the flesh", and "He shall be called Immanuel, which means 'God with us'". By ignoring the bulk of the new testimony, Al-Kadhi is as a blind guide leading the blind astray, and as the Lord has said, "Both will fall into the ditch."

In asking whether the Father and the Son are one, and therefore both deserving of worship, Al-Kadhi gives us no better alternative than what Jesus Himself said. He simply asks the question like a child who for stubbornness' sake continues asking "Why?" Did not Jesus say, "Whoever has seen Me has seen the Father," and "I and the Father are One?" If this is what Jesus said, then what need of inquiry remains? As it is written in the second psalm, "Kiss the Son, lest He be angry and destroy you".

Al Kadhi asks in the context of Jesus' divinity, "Are Jesus' twelve hand-picked apostles truly in your estimation so backward and dense? This is not how Muslims regard them."

Why then did Peter confess to Jesus, "You are the Christ, the Son of the living God." And as to their intellect, is it not written, "Unless you become as a little child, you will in no way enter the kindom of God." For He has chosen the foolish things of this world to confound the wise and learned. And that so no one may glory in himself, but in God alone, who opposes the proud, but gives grace to the humble.

Al Kadhi asks further why Jesus never demanded worship, but the Father did, as if to imply that in the absence of such a command, proof for Jesus' humanity is established. That is exactly the point. For Mary, upon seeing the resurrected Lord, fell upon Him to worship, but He refused her adulation at that time, saying, "I have not ascended to My Father yet." While Jesus was down here, He was like one of us, stripped of the fulness of His power. That is a stumbling block for Muslims, who want a distant God Who might not manifest Himself into His own creation. But who, more than any tenant, has a right to enter the house? Is it not the owner?

As to whether Jesus is to be worshipped, is it not written, "Every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father"?

Al Kadhi further entangles his readers in the examination of articles, by which he hopes to establish that Jesus is not included in the godhead. Has he never read what Moses wrote, "Let us create man in our image"? If God is a we, then where is there question of articles? And to assert that we is simply a term for royalty is to ignore Genesis 18, in which Abraham saw God, three people in all.

Al Kadhi says, "no one has ever gone on and attempted to explain ... why Jesus would then need to pray, let alone to his own self".

As God descended in frail human flesh, Jesus needed to receive from the Father Who is eternally in heaven, and in a position of full deity. He needed strength, as even He Himself stated, "The spirit is willing, but the flesh is weak."

The Rebuttal to "What Did Jesus Really Say?"
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