anything but supplication; in Islamic law, its meaning was expanded or transferred to the prescribed acts. As for buildings, no transmitted evidence from the Arabs establishes this usage. Even if they are called ‘prayers,’ this is merely a metaphor, because they are places of prayer. Were Allah to create will in a wall, that would not make it willing, just as creating speech in it would not make it a speaker.’”

As for his statement that “the Word of Allah” refers to Jesus himself, there is no doubt that, in Arabic, a verbal noun may denote its object, as when they say, “This is a dirham minted by the ruler.” Another example is His saying:

“This is Allah’s creation.”

Similarly, what is commanded is called a “command”; what is brought about by power is called “power”; that through which mercy is shown is called “mercy”; and what is created through the word is called a “word.” Such wording, however, is used only with accompanying indications that clarify the intended meaning, as in His saying:

“O Mary, Allah gives you good news of a word from Him, whose name is the Messiah, Jesus son of Mary, honoured in this world and the Hereafter, and among those brought near to Him.”

He thus made clear that the word is the Messiah. Yet it is well known that the Messiah himself is not speech.

“She said, ‘My Lord, how can I have a child when no man has touched me?’ He said, ‘Thus Allah creates whatever He wills. When He decrees a matter, He only says to it, “Be,” and it is.’”

When she expressed astonishment at having a child, He explained that He—glory be to Him—creates whatever He wills: when He decrees a matter, He only says to it, “Be,” and it is. This indicates that this child is among the things Allah creates by His saying:

“Be,” and it is.

Hence Ahmad ibn Hanbal said: “Jesus was created through ‘Be’; he is not ‘Be’ itself.”