the word ḥayawān ended up being confined to beasts, whereas dabbah became limited to horses—or to horses together with mules, donkeys, and the like. The same phenomenon is found with such expressions as jāʾiz (permissible) and mumkin (possible), dhawū al-arḥām (uterine relatives), and others. Thus, because every human being besides the Messiah has a distinctive appellation, the generic title “Word” was left as an exclusive designation for the Messiah.

The second line of argument is that what they adduce actually turns against them. If Allah never speaks to any of the prophets except by revelation or from behind a veil, then the Messiah, Jesus son of Mary, likewise cannot be addressed except by revelation, from behind a veil, or through a messenger sent to him. The Exalted says: “It is not for any human being that Allah should speak to him except by revelation or from behind a veil.” ⦗Q 42:51⦘ This statement embraces every human being, the Messiah and all others. Now, if it is impossible for Allah to speak to a person except by revelation or from behind a veil, it is even more inconceivable that He should unite with him or indwell in him. Such union or indwelling would require that the Word of Allah be joined to him with no veil between the divine and the human natures, while they themselves concede that Allah never speaks to a human being except from behind a veil.