He said:

“The view we hold to be correct is that the name of a thing is its very self and essence, and that Allah’s name is Allah. When someone says, ‘In the name of Allah I act,’ the meaning is, ‘By Allah I act,’ for His name is He Himself.”

He said:

“Abū ʿUbayd al-Qāsim ibn Sallām adopted this view, citing the words of Labīd:

‘For a year; then the name of peace be upon you both—
Whoever weeps a whole year is free of blame.’

“The meaning is, ‘Then peace be upon you both,’ for the name of peace is peace itself.”

He said:

“Our scholars supported this view with the words of Allah, Blessed and Exalted:

‘Blessed is the name of your Lord, Owner of Majesty and Honor.’

“This describes the One named, not words or speech. They also cited His words:

‘Glorify the name of your Lord.’

“For the One glorified is the One named, namely Allah. They also cited His words, glory be to Him:

‘We give you good news of a boy whose name will be John.’

“He then said:

‘O John! Hold firmly to the Scripture.’

“He thus addressed the name, which is the one named. They also argued that the jurists unanimously agree that swearing by Allah’s name is like swearing by Allah, in that either form constitutes a binding oath. If Allah’s name were other than Allah, the person would be swearing by other than Allah, and his oath would not be binding. Since the oath is binding and breaking it requires expiation, this indicates that His name is He Himself.

“This is also indicated by the fact that, when someone asks, ‘What is the name of the One you worship?’ we answer, ‘Allah.’ Then, if he asks: