So, if the titles “the Son” and “the Holy Spirit” necessitate a union between the divine nature (lāhūt) and the human nature (nāsūt), it would follow that every one of the disciples would possess both natures, and the same would hold true for the prophets, so that each prophet would be both divine and human—since, according to you, he is called the Son of God and the Holy Spirit has spoken through him.

All the more so because, in your own creed, you state: “He is a glorified Spirit, worthy of worship, who speaks through the prophets.” If such a claim requires believing that the divine indwells or unites with the human, then it necessarily entails that those other than the Messiah among the prophets, indeed the disciples and even the children of Israel, are likewise both divine and human. For what you have identified as the divinity is said, in your view, to have descended upon someone other than the Messiah, united with him, dwelt in him, veiled itself within him, or the like. The very expressions by which you argue that the divinity indwelt the Messiah—such as “the Son” and “the Holy Spirit”—are, in your own scriptures, applied to persons other than the Messiah.

The miracles you cite on behalf of the Messiah are likewise found with others besides him. And even if it were conceded that the Messiah is superior to some of those individuals, there is no doubt that the Messiah—peace be upon him—is indeed superior to the majority of the prophets: superior to David, Solomon, and the bearers of prophecy in your books, and superior to the disciples. Yet the attainment of a higher degree of excellence requires surpassing others in prophethood and messengership, as is the case with Abraham, Moses, and Muhammad—may Allah’s blessings and peace be upon them—and that