Majmu' al-FatawaIbn Taimiya

calls him a newborn, an infant, a child and a boy. He eats and drinks, is addressed with commands and prohibitions, and is subject to promises and warnings. Moreover, he is among the descendants of Noah and Abraham. We may not say about the Quran what we say about Jesus. Have you ever heard Allah say about the Quran what He said about Jesus? Rather, the meaning of Allah’s words—exalted be His praise—

“The Messiah, Jesus son of Mary, was only the Messenger of Allah and His Word which He conveyed to Mary”

is that the word He conveyed to Mary was His saying to him, “Be.” Jesus thus came into being through “Be”; Jesus is not himself the “Be,” but came into being through “Be.” This “Be” is an utterance from Allah, and Allah’s “Be” is not created.’

The Christians and the Jahmiyyah have lied about Allah concerning Jesus. The Jahmiyyah said, ‘Jesus is Allah’s spirit and His Word, but the Word is created.’ The Christians said, ‘Jesus is Allah’s spirit, from Allah’s very essence, and Allah’s Word, from Allah’s very essence,’ just as one says, ‘This piece of cloth is from this garment.’

We said, ‘Jesus came into being through the Word; Jesus is not himself the Word. As for Allah’s words, “and a spirit from Him,” this means that the spirit came to be within him by His command. This is like His words:

“He has subjected to you whatever is in the heavens and whatever is on the earth—all from Him.”

That is, by His command. The expression “Allah’s spirit” simply means a spirit that Allah created through His word, just as one says “Allah’s servant” and “Allah’s heaven.”’”

Ahmad also made clear that human speech is created, and all the more so their deeds. He said:

يُسَمِّيهِ مَوْلُودًا وَطِفْلًا وَصَبِيًّا وَغُلَامًا يَأْكُلُ وَيَشْرَبُ وَهُوَ مُخَاطَبٌ بِالْأَمْرِ وَالنَّهْيِ يَجْرِي عَلَيْهِ الْوَعْدُ وَالْوَعِيدُ ثُمَّ هُوَ مِنْ ذُرِّيَّةِ نُوحٍ وَمِنْ ذُرِّيَّةِ إبْرَاهِيمَ وَلَا يَحِلُّ لَنَا أَنْ نَقُولَ فِي الْقُرْآنِ مَا نَقُولُ فِي عِيسَى هَلْ سَمِعْتُمْ اللَّهَ يَقُولُ فِي الْقُرْآنِ مَا قَالَ فِي عِيسَى وَلَكِنَّ الْمَعْنَى فِي قَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ: {إنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إلَى مَرْيَمَ} فَالْكَلِمَةُ الَّتِي أَلْقَاهَا إلَى مَرْيَمَ حِينَ قَالَ لَهُ: كُنْ فَكَانَ عِيسَى بكن وَلَيْسَ عِيسَى هُوَ الكن وَلَكِنْ كَانَ بكن فالكن مِنْ اللَّهِ قَوْلٌ وَلَيْسَ الكن مِنْ اللَّهِ مَخْلُوقًا. وَكَذَبَ النَّصَارَى وَالْجَهْمِيَّة عَلَى اللَّهِ فِي أَمْرِ عِيسَى وَذَلِكَ أَنَّ الْجَهْمِيَّة قَالُوا: عِيسَى رُوحُ اللَّهِ وَكَلِمَتُهُ إلَّا أَنَّ الْكَلِمَةَ مَخْلُوقَةٌ وَقَالَتْ النَّصَارَى: عِيسَى رُوحُ اللَّهِ مِنْ ذَاتِ اللَّهِ وَكَلِمَةُ اللَّهِ مِنْ ذَاتِ اللَّهِ. كَمَا يُقَالُ: إنَّ هَذِهِ الْخِرْقَةَ مِنْ هَذَا الثَّوْبِ. وَقُلْنَا: نَحْنُ إنَّ عِيسَى بِالْكَلِمَةِ كَانَ. وَلَيْسَ عِيسَى هُوَ الْكَلِمَةَ وَأَمَّا قَوْلُ اللَّهِ وَرُوحٌ مِنْهُ. يَقُولُ: مِنْ أَمْرِهِ كَانَ الرُّوحُ فِيهِ كَقَوْلِهِ: {وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ} يَقُولُ: مِنْ أَمْرِهِ وَتَفْسِيرُ رُوحِ اللَّهِ إنَّمَا مَعْنَاهَا أَنَّهَا رُوحٌ بِكَلِمَةِ اللَّهِ خَلَقَهَا اللَّهُ كَمَا يُقَالُ: عَبْدُ اللَّهِ وَسَمَاءُ اللَّهِ. وَبَيَّنَ أَحْمَد أَنَّ كَلَامَ الْآدَمِيِّينَ مَخْلُوقٌ فَضْلًا عَنْ أَعْمَالِهِمْ فَقَالَ:

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