as conjoined to His Name by the conjunctive wa of partnership, a wording that would imply that Allah has a partner in creation. Yet Allah has no partner whatsoever.

For this reason, when Allah, exalted be He, said,

“Allah is the Creator of all things,”

everything other than Him was thereby included among His created beings, while His attributes—such as His knowledge, power, will, and speech—were not. These attributes are contained within the very meaning of His Name; they are not entities separate from Him. Rather, His Most Beautiful Names apply to His sacred Essence, which is characterized by these attributes. It is impermissible to intend by His Names an essence stripped of the attributes of perfection, for such an essence has no reality. The existence of an essence devoid of attributes is impossible, and it is even more inconceivable that the exalted Essence of Allah should exist without the attributes of perfection intrinsic to Him. The realization of His Essence without them is therefore impossible.

Hence one does not say, “Allah and His knowledge created,” or “Allah and His power created.”

If they mean by His “Word” and His “Spirit” the Messiah himself, or something that united with the Messiah’s human nature, then the Messiah, peace be upon him, is entirely created, like the rest of the messengers, and Allah alone is the Creator.

If you wish, you may also say: If by the Spirit and the Word what is intended is an attribute of Allah, then it is included within the meaning of His Name; but if what is intended is something other than an attribute, then it is a creature of His, such as the human nature.

Tenth angle: David, peace be upon him, cannot have intended by “the Word of Allah” the Messiah, for among all people the term “Messiah” refers to the human nature,