the ages, and yet you go on to maintain—even so—that it is a deity. Its falsity is patent to sound reason, and in the revealed law it is nothing but innovation and misguidance: never did any prophet call one of Allah’s attributes His son, nor did anyone say that His attribute is begotten of Him. In the prophetic books the term “son” appears only for a created human nature, never for an eternal attribute of Allah. With this fabrication you have distorted the words of the prophets.
Fourth:
You claim that it is “begotten of His intellect.” If by “intellect” you mean the self-subsisting entity that a person may term the heart, the spirit, the soul, or the rational soul, then only meanings inhere in that entity, whereas spoken words exist only in his mouth and tongue. If, however, by “intellect” you intend the act of understanding expressed by the verbal noun ʿaql, that act is an accident inhering in the intellect, an accident of the same order as knowledge, speech, or righteous action. And if by “intellect” you refer to the innate disposition found in a human being, that too is merely an accident.
Fifth:
Your labeling human speech—whether its meaning or its wording—as “begetting” is an invention of your own; it is unknown to any prophet, any nation, or any language. You devised it only so that you might say: if a man’s speech is begotten of him, then Allah’s speech is begotten of Him. Yet no prophet ever stated that Allah’s speech is begotten of Him, or that it is His son; nor did any prophet say that His knowledge is begotten of Him, or that it is His son.