to Pharaoh, as they themselves record in the Torah. For had this figure really been Allah, Lord of the worlds, He would be far too majestic to be spoken of or named simply “the god.” Allah—blessed and exalted—is not identified by wording of that kind. Rather, one would have had to state explicitly: “Allah is the One called God,” or say, “Allah Himself will come and appear,” He also said, “He will possess sovereignty,” whereas the Lord of the worlds has never ceased, nor will He ever cease, to own all sovereignty—glorified be He.

Moreover, Jeremiah said: “A son will rise for David; he is the radiance of light.” It is clear that the son descended from David—whose mother’s name was Mary—pertains only to the nāsūt (human nature), for the lāhūt (divine nature) does not originate from human lineage. Thus it becomes evident that this nāsūt, the son of David, is the one being called ilāh; the title therefore applies to the created human nature, not to the Creator God.

He also said that the son “is the radiance of light.” He did not make him the light itself; rather, he called him the radiance of light. Yet Allah is the illuminator of every light, so how could Allah Himself be the radiance of light? Allah described Muhammad—peace and blessings be upon him—as “a luminous lamp,” and that did not make him a creator. How much less, then, does the designation “radiance of light” confer divinity.

Furthermore, the prophecy designates no one but the son of David as the one who will arise, and the son of David is a created being.