what must be proved by divine revelation (إلهام), that is to say, out of the holy Scriptures. When we examine these sacred books, we shall see that this most vitally important doctrine is proved and established by their means with absolute certainty and to the complete conviction of every true believer in Christ. This, by God's grace and help, we shall show. And, since the dogma which Christians call the doctrine of the Most Holy Trinity ¹ (الثّالوث) is most intimately connected with that of the Deity of the Lord Jesus Christ, we shall also endeavour with God's assistance to state and explain what the holy Scriptures teach on that subject.

In order to prove this doctrine, we shall not, of course, adduce anything in the nature of proof from the human intellect or from the sciences of this world, but simply and solely we shall inquire what the All-Wise and Omniscient God Himself has revealed to us on the subject in the holy Scriptures of the Old and the New Testament. If we make any reference to the opinions of philosophers or adduce any illustrations (امثال) from the science of psychology, it will be, not for the sake of proving the doctrine with which we are dealing, but only to remove prejudice, and to prevent men's arrogant but defective and often misled reason

from bringing forward such arguments and objections as may hinder the thoughtless and superficial from giving heed to what God Himself has revealed. For the doctrine of the Deity of the Lord Jesus Christ and that of the Most Holy Trinity in Unity in the divine nature (ذات) are among the mysteries of God, and the human intellect has neither power nor ability to fathom the unfathomable depths of the divine mysteries, for they are infinite and cannot be grasped to perfection by man's finite reason. It is clear, therefore, that man cannot produce from his own mind any proof sufficient to justify him in either accepting or rejecting these mysteries. 'Hence 'Ali ibn Abi Talib has well said: 'Whoso ¹ asketh about the Unity is an ignorant man, and whoso answereth regarding it is a polytheist.' Is it possible for man, by means of his own feeble reason, to discover the infinite depths of God's Most Holy Nature (ذات)? Can what man terms 'the light of reason' be other than darkness in comparison with the light unapproachable in which dwells ² the Holy One? By the light of his reason man cannot even dispel the darkness of his own finite existence, nor can he explain aright the mystery of his own being, nor understand the thoughts of another man's heart. If one gaze fixedly at the sun, his eyes will be