He, Most High, also said:
“Those are the ones in whose hearts He has inscribed faith, and He has strengthened them with a spirit from Himself” ⦗al-Mujādilah 22⦘.

He, Most High, said as well:
“Therefore, those who believe in him, honor him, support him, and follow the light that was sent down with him” ⦗al-Aʿrāf 157⦘.

He, Most High, said:
“…and He will grant you a light by which you walk” ⦗al-Ḥadīd 28⦘.

And He, Most High, said:
“But for anyone to whom Allah has not granted light, there is no light for him” ⦗al-Nūr 40⦘.

If, then, what is meant by the spirit and the word that settled in the Messiah is this very sense, the Messiah enjoys no exclusive privilege in that regard; it dwells in all the prophets and the believers, though they vary in it according to their respective ranks. Furthermore, that which dwells within them is not, in and of itself, the very attribute of Allah that subsists in Him—although it issues from that attribute and is caused by it—yet it is not the attribute itself. Some people nevertheless claim, “Rather, the very attribute with which Allah describes Himself has indwelt the servant.” This assertion is mistaken, for an attribute that subsists in its proper subject cannot, in its very identity, subsist in someone else. Instead, when a human being acquires knowledge of