“al-aqānīm” (the hypostases), nor the term “at-tathlīth” (the Trinity), nor “al-lāhūt” (divinity) and “an-nāsūt” (humanity), nor do the prophets describe Allah as a “jawhar” (substance). All of this is their own invention, just as they also invented calling the attributes of Allah “the Son” and “the Holy Spirit.” They coined expressions the prophets never uttered, assigned new meanings to them, and then imposed those meanings upon the words of the prophets, wrenching the prophetic vocabulary away from its intended sense.

The ambiguous phrases they cite to prove a union of al-lāhūt with an-nāsūt are, in their own books, applied to persons other than the Messiah. Thus nothing in the speech of the prophets gives the Messiah an exclusive description that would require him to be Allah or the Son of Allah. Moreover, those very phrases are known—by their own admission and by the consensus of the Muslims—to mean only the indwelling of faith in Allah, knowledge of Him, His guidance, His light, and His intellectual exemplar in the hearts of His righteous servants, as has been explained at length elsewhere and already noted.

Whoever among the deviant Muslims says, “The Lord unites with, or indwells in, the prophets and the friends of Allah, and this is a secret that must not be disclosed,” is speaking the very same language as the Christians regarding the Messiah. Such statements are common in the words of many shaykhs and claimants to gnosis, realization, and monotheism; they make the tawḥīd of the gnostics out to be that the one who affirms oneness becomes the One who is affirmed.

Some of them even say, “Allah indwells in the heart of the gnostic and speaks with his tongue, just as a jinn speaks through the tongue of a possessed person.”

And the first of them recites:

No one has proclaimed the One’s oneness—
For everyone who claims His oneness is a denier.