the bounds of sound reason—a discourse that souls instinctively repudiate and from which hearts recoil, a discourse that no proof, analogy, or permissible interpretation can ever validate—whereas the gracious statement we have presented is endorsed by intellects, welcomed by souls, and fully accords with the majesty and grandeur of Allah.

He said: If you examine everything we have clarified with fair-minded reflection and genuine concern for your own selves, you will realize that the wording cannot possibly be construed as referring to the nasut (human nature) while excluding the lahut (divine nature).

He said: Should you argue that the Messiah’s sonship is established by his words, “my Father and your Father,” “O my Father,” and “my Father has sent me,”

we reply: If the Gospel was truly revealed with these very expressions, unchanged and unaltered, the language itself permits a beloved protégé to be called “son.” Indeed, Allah has called all of you His children, though you are not in the Messiah’s position.

Thus Allah, mighty and exalted, said to Israel in the Torah, “You are My firstborn son”; and He said to David in the Zabur, “You are My son, My beloved.” Likewise, the Messiah said in the Gospel to the disciples, “I am going to my Father and your Father, and to my God and your God.” In this way he named the disciples sons of Allah and acknowledged that he himself has a God—namely, Allah.