It is noteworthy that no other Gospel refers to Jesus as “the Word;” it is an intertextuality that exists between and the Qur’an and the Gospel of John only. In Q 3:64, after a long section about Jesus (Q 3:42-63), the Qur’an says: “O People of the Bible! Let us come to a common word ( ڪَلِمَةٍ۬ سَوَآءِۭ) between us and you – that we worship none but God…” While all of the commentators I have seen interpret “common word” here to be a common teaching or an agreed-upon doctrine of sorts, which I agree with, it would not be out of the question to suggest that “word” here is actually a reference of Jesus, as he is called by this title at the beginning of the section (v. 45), and thus the section has come full circle.
Therefore “a common word” is a “common Christology,” a teaching about Jesus Christ. In Q 19:35 we read: “That is Jesus the son of Mary; (I speak) the statement of truth about which they are disputing” (with “the statement of truth” [قول الحق] as a direct object in the accusative suggesting that the verb “I speak” is understood (مفهوم) but apocopated (محذوف) according to al-Qurtubi. In other words, the aforementioned descriptions about Jesus are true statements that the Prophet Muhammad has uttered.
However al-Qurtubi also notes that “the statement of truth” may also be read in the nominative. If this is the case, then “the statement of truth” or rather “the word of the Truth (God)” is a nominal substitute for Jesus – Jesus is the Logos of God about which they (Christian denominations) are in dispute concerning. Christ is the economical manifestation of an exalted pre-eternal and impersonal Decree (أمر) of God who speaks the words (كلمات) of God and is thus the created expressed speech (كلام لفظي), just as the expressions (لفظ) of the Qur’an are the economical manifestations of Divine Pre-Eternal Speech (كلام نفسي وقديم).
From an article by Ali Ataie