In the two Ṣaḥīḥ collections it is narrated from Abū Mūsā that the Messenger of Allah — peace and blessings be upon him — said:

“No one is more forbearing toward the abuse he hears than Allah, Mighty and Majestic: people associate partners with Him and set up rivals beside Him, yet He still grants them well-being, provides for them, and repels harm from them.”

Twelfth Argument

Anyone who entertains about embodiment (tajsīm, anthropomorphism) what those people entertain could just as easily say what the Christians say. The Christians seized upon a body of the same species as every other human body and declared, “He is perfect God and perfect man,” even though that body contains nothing of divinity. Once this is granted, nothing remains to prevent the very same belief from being held about anyone similar to him.

Thus, were someone to assert that Moses son of ʿImrān was in fact God, his statement would be no further removed from reason than the Christian claim, for Moses’ miracles were greater and his victory over his foe more manifest, and Allah called him in the Torah “a god” to Aaron and to Pharaoh. If, then, the same words the Christians use for the Messiah were applied to Moses — that he displayed miracles by his divinity (lāhūt, divine nature) and showed servitude by his humanity (nāsūt, human nature) — the falsity of such a claim would not be any clearer than the falsity of the Christians’ own position.

Indeed, once they allow for a union of divinity and humanity, they can no longer reject its possibility for anyone about whom it is alleged except by producing some special proof. In fact, if it were said that this indwelling occurred in many of the prophets and saints, they would be unable to disprove it. And if they reply, “No one has ever reported that, no prophet foretold it, or it is simply unknown…”