Qur’an, Bible, and Refutation of the Divinity of Jesus (Peace Be Upon Him)

The Qur’an, the Bible, and the Refutation of the Divinity of Jesus (Peace Be Upon Him)

Source: This excerpt is taken from Mufti Khawar Rashid Butt’s book “The Divinity of Jesus (Peace Be Upon Him) in the Mirror of Reality.”​

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The Qur’an and the Doctrine of Jesus’ Divinity​

① While Christians believe that Sayyiduna ‘Isa (Jesus), peace be upon him, is the Son of God, they also regard him as a component of the Trinity. The Qur’an refutes this clearly. Allah Most High says:

﴿لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ﴾
“Surely, those have disbelieved who say: ‘Allah is the third of three,’ while there is no deity except One Deity. If they do not desist from what they say, a painful punishment will surely touch those among them who disbelieve.”

Reference: Qur’an: Surah al-Ma’idah 5:73

At another place, while negating the claim of union and indwelling between Allah Most High and the Messiah, He says:

﴿لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَن يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَن فِي الْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾
“Surely, those have disbelieved who say: ‘Allah is the Messiah, son of Mary.’ Say: Then who has any power against Allah if He intended to destroy the Messiah, son of Mary, and his mother, and everyone on earth altogether? And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates whatever He wills, and Allah has power over everything.”

Reference: Qur’an: Surah al-Ma’idah 5:17

② The Qur’an negates the claim of “Son of God” as follows. Allah Most High says:

﴿وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا ‎.‏ لَّقَدْ جِئْتُمْ شَيْئًا إِدًّا. تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا ‎.‏ أَن دَعَوْا لِلرَّحْمَٰنِ وَلَدًا ‎.وَمَا يَنبَغِي لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا.﴾
“And they say: ‘The Most Merciful has taken a child.’ You have certainly come with a monstrous thing. The heavens are about to rupture from it, and the earth to split, and the mountains to collapse in devastation, that they attribute to the Most Merciful a child. And it is not befitting for the Most Merciful that He should take a child.”

Reference: Qur’an: Surah Maryam 19:88-92

The Qur’an further says:

‏ ﴿مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ ۖ سُبْحَانَهُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ﴾
“It is not for Allah to take a child. Glorified is He. When He decrees a matter, He only says to it: ‘Be,’ and it becomes.”

Reference: Qur’an: Surah Maryam 19:35

③ Those who consider the miraculous birth of Sayyiduna ‘Isa, peace be upon him, without a father as proof of his divinity are refuted as follows: by this logic, Allah Most High created Sayyiduna Adam, peace be upon him, without a mother and father, and He created Hawwa (Eve), may Allah be pleased with her, from Adam without a mother. In reality, when He intends to do something, He says to it كن (Be), and it becomes (فيكون). Thus, the Qur’an says:

﴿إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ﴾
“Surely, the example of ‘Isa with Allah is like the example of Adam. He created him from dust, then said to him: ‘Be,’ and he became.”

Reference: Qur’an: Surah Aal ‘Imran 3:59

Here Allah Most High made it clear that He created Adam, peace be upon him, from clay, even though outwardly it has no direct resemblance to a human body. So can He not create a child from a woman, whose body is human?

④ Likewise, the divinity of the Messiah and the divinity of Mary are refuted in these words, declaring both of them free from such a claim. Allah Most High says:

﴿وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ﴾
“And when Allah will say: ‘O ‘Isa, son of Mary, did you say to the people: Take me and my mother as two gods besides Allah?’ He will say: ‘Glory be to You. It was not for me to say what I had no right to say. If I had said it, You would surely have known it. You know what is within myself, and I do not know what is within Yourself. Surely, You are the All-Knower of the unseen.’”

Reference: Qur’an: Surah al-Ma’idah 5:116

Allah Most High further says:

﴿فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ .رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾ ‎.
“Then when ‘Isa sensed disbelief from them, he said: ‘Who are my helpers towards Allah?’ The disciples said: ‘We are the helpers of Allah. We believe in Allah, and bear witness that we are Muslims (those who submit). Our Lord, we have believed in what You revealed, and we have followed the Messenger, so write us among the witnesses.’”

Reference: Qur’an: Surah Aal ‘Imran 3:52-53

In this verse, the final word الشهدين is used for the Ummah of Muhammad ﷺ, because they established proof against the Jews and Christians and cleared Sayyiduna ‘Isa, peace be upon him, from accusations. They also invited them to the Oneness of Allah Most High and tried to keep them away from shirk.

⑤ Allah Most High, while refuting the divinity of the Messiah, made it clear that he was a human being and بشر (mortal). Like other humans, he experienced human conditions: he ate and drank and relieved himself, and he expressed grief, worry, and sorrow. Someone who possesses such attributes cannot be an ilah and ma‘bud (deity worthy of worship).

Allah Most High, describing His own attribute, says:

﴿وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ﴾
“He feeds, and He is not fed.”

Reference: Qur’an: Surah al-An‘am 6:14

Whereas concerning ‘Isa, peace be upon him, it is said:

﴿مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انظُرْ أَنَّىٰ يُؤْفَكُونَ﴾
“The Messiah, son of Mary, was only a Messenger. Many messengers passed away before him, and his mother was a truthful woman. They both used to eat food. See how We make the signs clear to them, then see how they are turned away.”

Reference: Qur’an: Surah al-Ma’idah 5:75

Jesus (Peace Be Upon Him) Is Not God According to the Bible​

The Bible consists of two parts: the first is called the Old Testament, and the second is called the New Testament. The first part is considered authoritative among both Jews and Christians, while the second part is accepted only among Christians. The account of the Messiah’s life and his teachings is found in this second part. Even a brief reading makes the humanity and mortality of ‘Isa, peace be upon him, obvious:

① The Gospel of Matthew begins like this: “The genealogy of Jesus Christ, the son of David, the son of Abraham.”

Reference: Gospel of Matthew: 1:1

② On the eighth day after his birth, Jesus, peace be upon him, was circumcised.

Reference: Gospel of Luke: 2:21

③ After his birth, a king wanted to kill him, but his parents took him and fled toward Egypt, and as long as that king remained alive, they stayed hidden there out of fear.

Reference: Gospel of Matthew: Chapter 2

④ Like ordinary human beings, he gradually grew in both body and intellect.

Reference: Gospel of Luke: 2:40

⑤ When he began teaching people, his age was thirty years.

Reference: Gospel of Luke: 3:23

⑥ For forty days, Satan kept testing him.

Reference: Gospel of Luke: 4:1-2

⑦ Due to travel, he would become tired and also feel thirsty. Thus, to relieve it, he once went to a well, but there was no one to give him water. So, despite being a Jew, he asked a Samaritan woman (this is also a sect among the Jews, but since non-Jewish nations became mixed among them, their qiblah is different, and they do not believe in any prophet after Musa, peace be upon him. Also, they do not accept any book besides the five books of the Torah. Therefore, the common Jews maintain complete separation from them) to give him water, even though Jews would not normally deal with them.

Reference: Gospel of John: 4:6-9

⑧ At the death of Lazarus, ‘Isa, peace be upon him, began shedding tears.

Reference: Gospel of John: 11:35

On another occasion, he also wept upon seeing the city.

Reference: Gospel of Luke: 19:41

⑨ Once, ‘Isa, peace be upon him, said: “Now my soul is troubled, and what shall I say?”

Reference: Gospel of John: 12:27

⑩ According to the Gospels, before being arrested, the Messiah, peace be upon him, was extremely sorrowful and distressed. It is written:

“At that time Jesus came with them to a place called Gethsemane, and said to his disciples: ‘Sit here while I go there and pray.’ And taking Peter and the two sons of Zebedee with him, he began to be sorrowful and deeply distressed. Then he said to them: ‘My soul is exceedingly sorrowful, even to death. Remain here and keep watch with me.’ Then he went a little farther, fell on his face, and prayed: ‘O my Father, if it is possible, let this cup pass from me; yet not as I will, but as You will.’”

Reference: Gospel of Matthew: 26:36-39

⑪ In clear words, he confessed: “I can do nothing of my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of Him who sent me.”

Reference: Gospel of John: 5:30

⑫ In the final days of his life, he expressed ignorance about the time of his return, and thus made his humanity and mortality absolutely clear. He said:

“But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but the Father.”

Reference: Gospel of Mark: 13:32

⑬ Paul wrote very clearly regarding the Messiah, peace be upon him:

“In the days of his flesh, he offered up prayers and supplications, with loud cries and tears, to Him who was able to save him from death, and he was heard because of his God-fearing.”

Reference: Epistle to the Hebrews: 5:7

Meaning: he could not save himself from death; rather, there was another Being to whom he would pray.

And when he was about to die on the cross, he cried out:
“ایلی ایلی لما شبقتنی”
“O my God, O my God, why have You forsaken me?”

Reference: Gospel of Matthew: 27:46

To whom was Sayyiduna ‘Isa, peace be upon him, praying? Who did not accept the prayer, and to whom were the complaints directed? Was one god speaking these things to another god?

فيا للعجب
“How astonishing!”

⑭ ‘Isa, peace be upon him, took baptism from Sayyiduna Yahya, peace be upon him (John).

Reference: Gospel of Matthew: 3:13

While the Bible itself states that this baptism was for forgiveness of sins.

Reference: Gospel of Mark: 1:4

⑮ A woman came with her two sons to the Messiah, peace be upon him, and requested: let one of my sons sit on your right and the other on your left in your kingdom. The Messiah replied in clear terms: to seat anyone on my right or left is not mine, but it is for those for whom it has been prepared by my Father.

Reference: Gospel of Matthew: 20:20-23

⑯ Someone said to ‘Isa, peace be upon him: “Good teacher!” He replied:
“Why do you call me good? No one is good except One, that is, God.”

Reference: Gospel of Mark: 10:18; Gospel of Luke: 18:19

Another Way to Analyze the Claim of Jesus’ Divinity​

According to Christians, God and the Messiah Jesus (‘Isa, peace be upon him) are the same. Therefore, if in the above references you replace the words “Jesus” and “Messiah” with “God” and read them, the concept of God will take a very strange form. Try it and see. For example:

• God has a genealogy.
• God was circumcised.
• God became troubled.
• God remained dead for three days.
• God felt hunger.
• God does not know the Hour.
• God is powerless.
• God wept.
• And so on, and so on (نعوذ بالله من ذالك)

“We seek refuge with Allah from that.”

The Difference Between God and the Messiah​

From the previous references it is clear that ‘Isa, peace be upon him, was not God at all, but rather a human being and mortal. In the authoritative Christian books themselves, further statements can be found that clarify the difference between the Divine Being and Sayyiduna ‘Isa, peace be upon him:

① The real founder of present-day Christianity is Paul. He wrote plainly:
“God is one, and there is one mediator between God and humans, the Messiah Jesus, who is human.”

Reference: 1 Timothy: 2:5

② Christians believe that the Father, the Son, and the Holy Spirit are the three persons and components of the Trinity. By “Father” they mean Allah Most High, and by “Son” they mean ‘Isa, peace be upon him, while there is disagreement about the identification of the Holy Spirit. In any case, all agree that these three cannot replace one another: the Father is not the Son, and the Son is not the Father, and similarly for the Holy Spirit. (For details, see my booklet: “Trinity: In the Mirror of Reality” (in press).) This concept itself shows that there is a difference between God and Jesus.

For this reason, Paul did not place Jesus equal to God, but rather described him as lower in rank, as the above reference already showed. Another saying of Paul is:
“For us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.”

Reference: 1 Corinthians: 8:6

If Jesus were also God or equal to God, he would not be mentioned separately, nor would he be described as a means.

③ The use of the word “Father” for God and the word “Son” for Jesus also makes it clear that there is a difference between them, both in essence and in terms of sequence, because a father comes first and a son comes later. If both are equal, or both are one and the same, then what do precedence and delay mean here?

④ In the Gospel of John it is written:
“The Father loves the Son and has given all things into his hand.”

Reference: Gospel of John: 3:35

If both are equal, then who loves whom, and who granted authority to whom?

⑤ Further on it is written:
“I tell you the truth: the Son can do nothing of himself except what he sees the Father doing… The Father judges no one, but has entrusted all judgment to the Son… I tell you truly: whoever hears my word and believes in Him who sent me… He gave him authority to execute judgment, because he is the Son of Man… I can do nothing of myself. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of Him who sent me.”

Reference: Gospel of John: 5:19-30

⑥ The Messiah, peace be upon him, is quoted as saying:
“For I have not spoken on my own authority. The Father who sent me has Himself commanded me what to say and what to speak. And I know that His command is eternal life. Therefore, whatever I say, I say exactly as the Father has told me.”

Reference: Gospel of John: 12:49-50

⑦ Regarding Allah Most High, it is written:
“God cannot be tempted by evil, and He Himself tempts no one.”

Reference: Epistle of James: 1:13

Whereas, regarding the Messiah, peace be upon him, Paul writes:
“He (the Messiah Jesus) was tempted in every way as we are, yet without sin.”

Reference: Epistle to the Hebrews: 4:15

The Bible further clarifies that for forty days Satan kept testing the Messiah, peace be upon him.

Reference: Gospel of Mark: 1:13

⑧ No one has ever seen God.

Reference: Gospel of John: 1:18

The Messiah, peace be upon him, addressing the Jews regarding Allah Most High, says:
“You have neither ever heard His voice nor seen His form.”

Reference: Gospel of John: 5:37

Whereas these people would see the Messiah daily and hear his voice.

⑨ Paul wrote:
“After making purification for sins, he sat down at the right hand of Majesty on high, having become as much superior to the angels as the name he has inherited is more excellent than theirs.”

Reference: Epistle to the Hebrews: 1:3-4

If the Messiah himself is God, what need was there for Paul to say he became superior to the angels? Can anyone doubt the superiority of God Most High?

Further, at the right hand of which Majesty did he sit? Can a person sit at his own right hand?

In the Gospel of Mark it is also written: after speaking to them, the Lord Jesus was taken up into heaven and sat down at the right hand of God.

Reference: Gospel of Mark: 16:19

⑩ Paul writes: “Yes, he was crucified in weakness, but he lives by the power of God.”

Reference: 2 Corinthians: 13:4

Allah Most High can neither be weak, nor can anyone crucify Him.

⑪ God does not need to ask anyone for anything, because everything belongs to Him. Whereas the Messiah, peace be upon him, used to supplicate with great humility. It is written: “He would withdraw to desolate places and pray.”

Reference: Gospel of Luke: 5:16

At another place it is written: “And being in anguish, he prayed more earnestly, and his sweat became like great drops of blood falling to the ground.”

Reference: Gospel of Luke: 22:44

Paul wrote very clearly about the Messiah, peace be upon him:
“In the days of his flesh, he offered up prayers and supplications, with loud cries and tears, to Him who was able to save him from death, and he was heard because of his God-fearing.”

Reference: Epistle to the Hebrews: 5:7

⑫ Allah Most High knows everything, and not even a particle is hidden from Him, whereas the Messiah, peace be upon him, does not even know when he will return to the world. Thus he says:
“Of that hour no one knows, not even the angels in heaven, nor the Son, but the Father.”

Reference: Gospel of Mark: 13:32

⑬ Allah Most High is not dependent on anyone, nor does He feel hunger or thirst. Whereas regarding the Messiah, peace be upon him, it is written:
“And in the morning, as he was returning to the city, he became hungry. And seeing a fig tree by the roadside, he went to it and found nothing on it but leaves. So he said to it: ‘May no fruit ever come from you again,’ and immediately the fig tree withered.”

Reference: Gospel of Matthew: 21:18-19

Further see: number 7 of the previous section.

⑭ If God were to sleep, it is obvious that His control over the world would end. Therefore, sleepiness or drowsiness is contrary to His majesty. The Bible says:
“Your Protector will not slumber. Behold, the Protector of Israel neither slumbers nor sleeps. The Lord is your Protector.”

Reference: Psalms: 121:3-5

Whereas regarding the Messiah, peace be upon him, it is mentioned that he was asleep in the boat on a cushion, and he slept so deeply that a severe storm came and the boat began to fill with water, yet he did not awaken until the disciples woke him.

Reference: Gospel of Mark: 4:37-38

⑮ The source of every goodness is Allah Most High, and every perfection is befitting for Him, whereas the Messiah, peace be upon him, forbade people from calling him “good,” as written in the Gospel of Mark.

Reference: Gospel of Mark: 10:18

⑯ Allah Most High is not bound by anyone’s will. He does whatever He wills. Whereas the Messiah, peace be upon him, was bound by another’s will and could not do anything purely by his own wanting. For this, see numbers ⑮, ⑬, and ⑪ in the previous section.

⑰ Allah Most High does not die, nor is death befitting for His majesty, whereas the Messiah, peace be upon him, remained dead for three days and then came back to life.

⑱ Allah Most High rescues people from hardship and distress; He does not seek rescue from anyone. Whereas the Messiah, peace be upon him, says:
“Now my soul is troubled; and what shall I say? Father, save me from this hour.”

Reference: Gospel of John: 12:27

Also see number ⑬ of the previous section.

⑲ Allah Most High does not make false promises, nor can what He informs about the future ever be wrong. Whereas, according to the Bible, the Messiah, peace be upon him, does not meet even this standard. Before viewing examples, it is necessary to state that prophets, peace be upon them, are Allah’s chosen servants, and revelation comes to them. Therefore, no prophecy of theirs is false, nor do they ever make a false promise.

The following references are presented from the Bible only as an invitation to reflect. Our belief and faith is not according to these claims, because we accept Sayyiduna ‘Isa, peace be upon him (the Messiah), as a true Prophet and Messenger of Allah Most High:

• The Messiah spoke about his coming near the end of times and mentioned some signs of that era. Along with this, he also made a prophecy in clear words:
“I tell you the truth: this generation will certainly not pass away until all these things have happened.”

Reference: Gospel of Mark: 13:30

In chapter 9 of the same Gospel it is written:
“And he said to them: I tell you the truth, there are some standing here who will not taste death until they see the kingdom of God come with power.”

Reference: Gospel of Mark: 9:1

So did it happen? Never. Nearly two thousand years have passed since that generation, yet this prophecy has still not been fulfilled.

• When the Messiah, peace be upon him, was crucified, there were also two criminals with him. One mocked him, but the other rebuked him and said: “O Jesus, remember me when you come into your kingdom.” He said: “I tell you the truth, today you will be with me in Paradise.”

Reference: Gospel of Luke: 23:42-43

Whereas Peter says:
“He was put to death in the flesh, but made alive in the spirit, in which he went and preached to the imprisoned spirits, who in former times were disobedient, when God waited patiently in the days of Noah…”

Reference: 1 Peter: 3:18-20

Meaning: in the days after his death, the Messiah, peace be upon him, went to preach among sinful and imprisoned spirits, which was certainly not Paradise. Therefore, he could not fulfill his promise: “Today you will be with me in Paradise.”

• The Messiah, peace be upon him, said about himself that after dying he would remain in the grave for three days and three nights, just as the prophet Jonah (Yunus, peace be upon him) remained in the belly of the fish, and then he would rise again.

Reference: Gospel of Matthew: 12:40

But that did not happen, because according to the Bible, on the day before the Sabbath (Friday) near the end of the day, the Messiah’s life ended on the cross. Before sunset he was buried, and on Sunday morning when the women went to the grave, it was found open and his being alive became known.

Reference: Gospel of Matthew: 28:1-7

Count it in any way you like, three days and three nights do not result from this.

• Regarding his disciples, the Messiah, peace be upon him, said:
“My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand.”

Reference: Gospel of John: 10:27-29

But among his twelve special disciples, according to Christians, one became an apostate who handed over the Messiah, peace be upon him, for thirty coins. His name was “Judas Iscariot.”

Reference: Gospel of Matthew: 27:3

The question is: who snatched him away from the Messiah, peace be upon him?

• Once the Messiah, peace be upon him, said to his twelve disciples:
“When the Son of Man sits on the throne of his glory in the renewal, you who have followed me will also sit on twelve thrones judging the twelve tribes of Israel.”

Reference: Gospel of Matthew: 19:28; Gospel of Luke: 22:30

When Judas Iscariot became an apostate, how would he sit on a throne?

Here it may be asked: if the above prophecies not being fulfilled refutes the Messiah’s divinity, then does it not also end his prophethood?

The answer is: according to Muslims, the Messiah, peace be upon him, is a Prophet and Messenger, so none of his prophecies can be wrong. He never stated such things. If he had, the heavens and the earth could have fallen apart, and his statement would certainly have been fulfilled. These are false additions inserted later, and they have no relationship with reality.

Rational Refutation of Jesus’ Divinity​

① In the New Testament, at many places the Messiah, peace be upon him, is called a prophet, and being a prophet is a characteristic of humanity, not of a deity. In logical terminology, this is called “inductive proof.”

② The Messiah, peace be upon him, had a mother. Whoever has a mother cannot be a deity, because one who is involved in birth and lineage becomes dependent and will eventually face destruction. Whereas the Divine Being is pure and free from such things. This is why, according to the Bible, the Messiah was in need, and a time came when, according to the Bible, his life ended.

③ Birth and lineage show that the child born will be from the lineage of its mother. A deer has never been born from a mare’s womb, and no woman has ever given birth to a horse.

Likewise, the Messiah, peace be upon him, was born from Sayyidah Maryam, peace be upon her. Therefore, his lineage would be human, not something else, just as, according to the Bible, Sayyidah Maryam, peace be upon her, had other sons and daughters and they were humans.

Reference: Gospel of Matthew: 13:55-56

④ The Messiah, peace be upon him, felt hunger and thirst, which is a trait of the created, not of the Creator and Deity.

Reference: See: the earlier references

⑤ For the reformation of people, the model must be one that a human can follow and reach its spiritual station. Therefore, if God comes in the form of a human, it will be impossible for humans to reach that level of spirituality.

Jesus’ Own Claim About Himself: Prophethood, Not Divinity​

① The Qur’an explicitly states in clear words that the Messiah, peace be upon him, was a Messenger. Allah Most High says:

﴿مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انظُرْ أَنَّىٰ يُؤْفَكُونَ﴾
“The Messiah, son of Mary, was only a Messenger. Many messengers passed away before him, and his mother was a truthful woman. They both used to eat food. See how We make the signs clear to them, then see how they are turned away.”

Reference: Qur’an: Surah al-Ma’idah 5:75

② This dialogue is also mentioned by the Qur’an:

﴿وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ ‎.‏ مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ .﴾
“When Allah will say (on the Day of Resurrection): ‘O ‘Isa, son of Mary, did you say to the people: Take me and my mother as gods besides Allah?’ ‘Isa will say: ‘O Allah, You are pure. It was not for me to say what I had no right to say. If I had said it, You would surely have known it. You know what is within myself, but I do not know what is within Yourself. Surely, You are the Knower of the unseen. I said to them nothing except what You commanded me: Worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them. Then when You took me up, You were the Watcher over them. And You are Witness over all things.’”

Reference: Qur’an: Surah al-Ma’idah 5:116-117

③ When the angel gave glad tidings to Sayyidah Maryam, peace be upon her, of a son, it was also announced:

﴿وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ﴾
“And (he will be) a Messenger to the Children of Israel.”

Reference: Qur’an: Surah Aal ‘Imran 3:49

The New Testament also bears witness to this. It is written:
“And eternal life is this: that they may know You, the only true God, and Jesus Christ whom You have sent.”

Reference: Gospel of John: 17:3

When we look at the Arabic of this Urdu, we find it written like this:
والحياة الأبدية أن يعرفوك أنت الإله الحق وحدك ويعرفوا يسوع المسيح الذى أرسلته
“The eternal life is that they know You, the only true God, and that they know Jesus the Messiah whom You sent.”

Arabic Bible.GNA 083

From this statement, the following points are derived:
• (a) If the Messiah, peace be upon him, himself was God, then to whom was he saying this?
• (b) He was “sent,” and it is clearer than the sun that the Sender and the one sent are different.
• (c) The Messiah, peace be upon him, had no knowledge at all regarding the Trinity and its persons.
• (d) The Messiah, peace be upon him, never claimed divinity, because he attributed “the only true God” to another Being, not to himself.

④ Then Jesus said: “When you lift up the Son of Man, then you will know that I am he, and that I do nothing of myself, but speak these things as the Father taught me. And He who sent me is with me. He has not left me alone, because I always do what pleases Him.” While he was saying these things, many believed in him.

Reference: Gospel of John: 8:28-30

Any person, taking off the glasses of bias, can explain what kind of faith those who believed upon hearing these sentences would have.

Was the Messiah, peace be upon him, himself God and a claimant of divinity? Or is the Deity someone else, and he was a Messenger and Prophet sent by that Deity?

⑤ The author of the Gospel of Luke نقل (reports) regarding the Messiah, peace be upon him, that he read from the scroll of the Prophet Isaiah and recited it to the Jews: “The Spirit of the Lord is upon me, because He has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, and to proclaim the acceptable year of the Lord.” Then he closed the book, returned it to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. He began to say to them: “Today this scripture has been fulfilled in your hearing.” And all bore witness to him.

Reference: Gospel of Luke: 4:18-22

The Messiah, peace be upon him, applied this prophecy of Isaiah to himself, which clearly shows that he was a Prophet and Messenger, not God.

This is further supported by the fact that Isaiah’s book is still present in the Bible today (see Isaiah 61:1-2), and a similar passage exists there, yet no Jew ever understood that the one to whom it applies would be God.

⑥ When a widow’s only son died, the Messiah, peace be upon him, brought him back to life (by the command of Allah Most High). It is then written:
“Fear came upon all, and they glorified God, saying: ‘A great prophet has arisen among us,’ and: ‘God has visited His people.’ And this report about him spread through all Judea and all the surrounding region.”

Reference: Gospel of Luke: 7:16-17

Even after witnessing such a great miracle, the people present regarded him not as God but as a prophet, and this became known throughout the region. At such an occasion, the Messiah, peace be upon him, could have clarified: I am God, and you are considering me a prophet.

What does his silence indicate? Any intelligent person can understand.

⑦ His fame in society was as a prophet. This is also supported by the fact that a Pharisee (a strict sect among the Jews) invited the Messiah, peace be upon him. While they were seated to eat, a sinful woman came, fell at his feet, wept, wiped the Messiah’s feet with her hair soaked in tears, poured perfume, and kissed his feet. It is then written that the Pharisee who invited him said within himself: “If this man were a prophet, he would know who and what sort of woman this is who is touching him, for she is a sinner.”

Reference: Gospel of Luke: 7:36-39

If the Messiah, peace be upon him, had a claim of divinity, then that Pharisee Jew should have had doubt about his being God, not about his being a prophet.

⑧ In the New Testament, there is mention of the Messiah’s death and then his being alive again. Two men were walking and talking; one of them was his follower and his name was Cleopas. After being alive again, the Messiah, peace be upon him, himself stood by them and asked them about what they were discussing. They said to him: “The matter of Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people…”

Reference: Gospel of Luke: 24:13-20

The publishers of a Study Bible edition have explicitly stated that Cleopas was a follower.

Reference: Study Bible Commentary (Mutala‘ati Ishaa‘at): 1919, Bible Society, Old Anarkali, Lahore

It became clear that even after the incident of the cross, his followers knew and accepted the Messiah, peace be upon him, only as a Prophet and Messenger.

⑨ By the command of Allah Most High, the Messiah, peace be upon him, restored sight to a poor man who was blind from birth. Later the man was taken to the Pharisees, and they asked him again: what do you say about the one who opened your eyes? He said: “He is a prophet.”

Reference: Gospel of John: 9:17

Later, a debate occurred between that man and the Jews about the truthfulness of the Messiah, peace be upon him. Using his restored sight as evidence, he said:
“Since the world began it has never been heard that anyone opened the eyes of one born blind. If this man were not from God, he could do nothing.”

Reference: Gospel of John: 9:32-33

It became clear that even the discussion between his followers and the Jews revolved around the claim of prophethood, not a claim of divinity.

⑩ When he entered Jerusalem, the whole city was stirred, and people said: “Who is this?” The people of the crowd said: “This is Jesus, the prophet from Nazareth of Galilee.”

Reference: Gospel of Matthew: 21:10-11

At this time, his disciples were also with him, yet neither he nor any disciple criticized this statement.

⑪ When about five thousand people had a small amount of food suffice as a miracle, those people said in the presence of the Messiah, peace be upon him, and his disciples:
“This is indeed the Prophet who is to come into the world.”

Reference: Gospel of John: 6:14

⑫ When the Messiah, peace be upon him, saw that the people of his area (Nazareth) did not believe in him even after seeing miracles, he said:
“A prophet is not without honor except in his own country and in his own house.”

Reference: Gospel of Matthew: 13:57

⑬ When some Pharisees came and warned him: “Leave and flee from here, for Herod wants to kill you,” he replied: “Go and tell that fox: behold, I cast out demons and perform cures today and tomorrow, and on the third day I reach completion. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish outside Jerusalem.”

Reference: Gospel of Luke: 13:31-34

⑭ He said to his disciples:
“Whoever receives you receives me, and whoever receives me receives Him who sent me. Whoever receives a prophet in the name of a prophet will receive a prophet’s reward.”

Reference: Gospel of Matthew: 10:40-41

⑮ Due to his miracles, the Messiah, peace be upon him, became widely known in society, to the point that news reached King Herod. Consider the whisperings among people because of these miracles:
“And King Herod heard of it, for his name had become known. Some said: ‘John the Baptizer has been raised from the dead, and that is why these powers are at work in him.’ But others said: ‘He is Elijah.’ And others said: ‘He is a prophet, like one of the prophets.’ But Herod said: ‘John, whom I beheaded, has been raised.’”

Reference: Gospel of Mark: 6:14-16

It is natural that a human being’s spiritual rank can, at most, reach prophethood. Therefore, everyone considered the Messiah, peace be upon him, like a prophet or a prophet. Not a single human being in his lifetime considered him God.

⑯ When the Messiah, peace be upon him, disclosed the hidden life of a woman, she said: “I perceive that you are a prophet.”

Reference: Gospel of John: 4:19

The Messiah, peace be upon him, did not declare her wrong, nor did he correct her by claiming divinity for himself.

⑰ On the last day of the feast, the Messiah, peace be upon him, preached to the people. Hearing his words, people differed about his status. It is written: “Some of the crowd, hearing these words, said: ‘This truly is the Prophet.’ Others said: ‘This is the Messiah.’ But some said: ‘Is the Messiah to come from Galilee? Has not the Scripture said that the Messiah comes from the offspring of David and from Bethlehem, the village where David was?’ So there was a division among the people because of him. Some wanted to arrest him, but no one laid hands on him.”

Reference: Gospel of John: 7:40-44

If the Messiah, peace be upon him, were God, he could have clarified his status and ended people’s disagreement at such a time. But he did not. It became clear that upon hearing his wise speech, people considered him a prophet and the Messiah, not God.

Christian Response​

When these and similar proofs are presented, Christians respond in this way:
The Messiah, peace be upon him, has two natures: one human (nasut) and the other divine (lahut). He is a complete human and also complete God. Therefore, all these proofs relate to his human aspect, meaning that as a human these actions occurred from him.

Answer:

① Before the main answer, this reference is not without benefit: in the Council of Nicaea (325 CE), the Church issued the decision that in the blessed being of the Savior (the Messiah), divine and human attributes exist with complete perfection.

Reference: Muslim Questions, Christian Answers: p. 56, Krampien Tral, 1st ed. 2012, Masihfa Affairs, Lahore

It became clear that from the beginning Christians held differing beliefs regarding the Messiah’s status, hence they had to announce it officially. Moreover, even to this day, among Christians there are sects that accept only one nature, namely the human nature, and do not accept him as God, such as the Unitarian sect. If the “two natures” theory were true, then even after two thousand years it would not remain disputed.

② The Messiah, peace be upon him, never claimed two natures. This is a case of a weak claimant and an overactive witness.

Rather, the Bible نقل (records) the saying of God Most High in clear words:
“My compassion is stirred. I will not act according to the fierceness of My anger. I will not destroy Ephraim, for I am God and not man.”

Reference: Hosea: 11:9

It further says:
“God is not a man that He should lie, nor a son of man that He should change His mind.”

Reference: Numbers: 23:19

Meaning: God cannot have two natures.

③ Christians have clothed these “two natures” with the term “incarnation,” regarding which Christian scholars say: the second person (the Son) of the Divine Being took on a body. Further on they write:
“If this belief is viewed against the background of the monotheism of the Old Testament, it appears as disbelief, and strict Jews held exactly this view.”

Reference: Qamus al-Kitab (Bible Dictionary), F. S. Khairullah: pp. 234-235, 9th ed. 2008, Semi Publishing House, Ferozepur Road, Lahore

When the Messiah, peace be upon him, said before the Jews that Allah Most High and he are one, the Jews picked up stones to stone him. The Messiah asked: “I have shown you many good works from the Father; for which of these works do you stone me?” The Jews replied: “We do not stone you for a good work, but for blasphemy, because you, being a man, make yourself God.” Jesus replied that it is written in your law:
“I said: You are gods.”
And: “He called them gods to whom the word of God came…”

Reference: Gospel of John: 10:30-35

This was the place to clarify “two natures,” but he did not do so. Rather, he clarified that if he says he and God are one, it is in the sense that earlier prophets were also called “gods” by Allah Most High. If the Messiah, peace be upon him, had two natures, then earlier prophets would also fall into this category, while no Christian is willing to accept that.

It became clear that certain similar wordings regarding the Messiah, peace be upon him, do not at all imply a divine nature. This is simply Christian insistence and coercion.

④ If the Messiah, peace be upon him, had two natures, then who was the one who died on the cross? Who was beaten, spat upon, and made to wear a crown of thorns? If it was the human nature (nasut), then why is it said that the Son of God died as atonement for our sins? Then this theory should be abandoned.

In that case, it must be accepted that there was a time when the Messiah, peace be upon him, was purely human and his divine nature was absent. And if it is said that it was the Son of God (lahut), the divine nature, then can God be that weak? Can God die? Can anyone spit on God’s face? Can God be so helpless and broken?

⑤ To escape all these Biblical references, Christians’ acceptance of “two natures” does not apply to every matter mentioned above, because there are many matters that do not even relate to the (nasut) body at all.

For example:
• He expressed ignorance about the time of his return.
• He could not recognize from a distance whether the fig tree had fruit or not.
• “And Jesus increased in wisdom and stature, and in favor with God and man.”

Reference: Gospel of Luke: 2:52

Does the body ever possess knowledge and ignorance? And does the body ever become wise and learned?

Likewise, the Messiah’s fear, sorrow, and anxiety: do these relate only to the body?

⑥ Accepting two natures for the Messiah, peace be upon him, namely divine (lahuti) and human (nasuti), demands that he be, at one and the same time: Creator and created, Provider and provided for, self-sufficient and needy, perfect and deficient, all-knowing and ignorant, eternal and originated. Is this not impossible? And would any rational person accept such an impossible thing?

Even if someone says that both natures did not occur together, the answer is:
When the Messiah, peace be upon him, was in a human state, he was empty of divine attributes. Meaning: there was a time when he was devoid of divine attributes.

Can God be like this, or can He be?

After these objections, Christians respond: the combining of impossibilities is impossible in the creation, not in God. The answer to this is:

• (a) Then every religion would be true, whether Hinduism or Greek idol-worship, because their mythical tales about their deities would also become “true.” And just as Christians accept the Trinity, then the concept of thousands of gods would also become correct. Is any Christian willing to accept this according to his own principles? Never.

This shows that the above response contradicts reality.

• (b) Allah Most High’s power is indeed unlimited and absolute, but it relates to things that are rationally possible, not to what is impossible. For example, we ask these Christians: can Allah Most High create another god like Himself? If they say yes, we will ask: that would be created, so how did it become equal to Allah and like Him?
If it is created, then it is not a deity. If it is a deity, then it is not created.
Can the above principle be applied here?

• (c) Another way: can Allah Most High take one of His creation outside His own divinity and authority?
If the answer is yes, then it means Allah’s sovereignty, authority, and power are limited to a certain boundary and region. And if the answer is no, then it is known that divine power does not relate, in rational terms, to impossible things.

• (d) Atheists often ask: can Allah Most High make a stone that He Himself cannot lift?
What will Christians answer? If the answer is yes, then Allah’s weakness is proven. If the answer is no, then deficiency in Allah’s power becomes necessary.

Inevitably it will be said: Allah’s power and strength are infinite. This is not a deficiency in Him, and it is not befitting for His majesty. Therefore, He cannot be عاجز (incapable), and His not being incapable indicates His perfect power and strength. In this way, Allah Most High neither forgets, nor can anything be hidden from Him.

According to Christians, these impossible attributes should be found in Allah Most High.

نعوذ باللہ من ذلک!
“We seek refuge with Allah from that!”

Summary​

The Gospels have made the human weakness of the Messiah, peace be upon him, clear, which is never befitting for the majesty of Allah Most High. Therefore, with these weaknesses present, the Messiah, peace be upon him, cannot be God.

The Bible tells us that the attributes of God Most High are intrinsic and cannot change. Thus it is written:
“Because I, the Lord, do not change.”

Reference: Malachi: 3:6

In the Epistle of James it says:
“Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change, nor shadow due to turning.”

Reference: Epistle of James: 1:16-17

A sorrowful heart addresses God Most High and says:
“You will change them like a garment, and they will be changed, but You are unchanging.”

Reference: Psalms: 102:27

 

[Danial]

Twelve Fundamental Doubts About the Divinity of the Messiah and Their Well-Reasoned Removal, With Biblical Evidence​

​

Christian Doubts and Their Removal​

If any group stands upon a belief, there is always some kind of foundation behind it, even if in reality it is weak. The fact is that Shaytan makes such fragile foundations appear so beautiful, impressive, and towering that people become satisfied with them, or due to some particular reason they overlook their weakness. Likewise, if Christian brothers have adopted the doctrine of the divinity of the Messiah, then they present certain arguments for it. The purpose here is to analyze those arguments.

(وبالله التوفيق)
“And with Allah is the granting of success.”

Doubt ①: The Bible Calls the Messiah “Son of God”​

“It is said about the Messiah (peace be upon him) many times in the four Gospels and other letters and epistles that he is the Son of God. This proves his divinity, because a son is from the very essence of his father.”

Answer:

① Those who have not studied the Bible consider this a very weighty argument, whereas the reality is the opposite. The term “Son of God” is not used only for ‘Isa (Jesus), peace be upon him. Rather, the Bible is filled with such usage, which shows that in Biblical terminology “son of God” is used for a beloved, close, and favored person, not in its literal sense. Otherwise, all those for whom this title is used in the Bible would also deserve to be called literal sons of God. Their mention is coming below.

② If the term “Son of God” for the Messiah (peace be upon him) is taken literally, then it conflicts with other Biblical terms used for him, such as “son of man” and “son of David”.

Reference: Gospel of Matthew: 20:8

Reference: Gospel of Matthew: 1:1

If those are also taken literally, then it is impossible for someone to have two literal fathers. Inevitably, one of these meanings must be metaphorical. The Bible confirms the metaphorical meaning, and that is for “Son of God.”

If someone says: the Messiah (peace be upon him) was “son of man” in terms of his human nature (nasut) and “Son of God” in terms of his divine nature (lahut), then this too is unacceptable and weak, because as previously explained, one and the same person cannot at one time be Creator and creation, Provider and provided for, deity and servant.

③ The best and most reliable explanation of a difficult term in any book is the explanation provided by that same book. Thus, the New Testament itself explains the expression “Son of God”, and that too regarding the Messiah (peace be upon him).

The author of the Gospel of Mark depicts the final moments of the Messiah (peace be upon him) like this: the centurion who was standing before him, seeing him die in this manner, said: “Truly this man was the Son of God.”

Reference: Gospel of Mark: 15:39

Whereas the author of the Gospel of Luke narrates this same incident as follows:
“O Father, into Your hands I entrust my spirit.” Having said this, the Messiah (peace be upon him) breathed his last. Seeing this, the centurion glorified God and said: “Surely this man was righteous.”

Reference: Gospel of Luke: 23:46-47

It became clear that “Son of God” is used for a righteous, pious, and chosen person, not for a literal son of God.

“Son of God” as a Term​

This term was already in use among the Jews. But the meaning that Christians later invented is, among the Jews, outright disbelief and worthy of condemnation. Therefore, when Jews said “son of God” for someone, it necessarily meant a meaning that does not contradict tawhid and matches the Old Testament and Jewish idiom: beloved, dear, pious, righteous, and upright.

① A Jewish scholar, Nathanael, was told by Philip, the disciple of the Messiah (peace be upon him):

“We have found the one about whom Moses wrote in the Torah and the prophets also wrote: Jesus of Nazareth, the son of Joseph.” Nathanael said: “Can anything good come out of Nazareth?” Philip said: “Come and see.” When Jesus saw Nathanael coming toward him, he said about him: “Behold, truly an Israelite in whom there is no deceit.” Nathanael said: “How do you know me?” Jesus replied: “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered: “Rabbi, you are the Son of God.”

Reference: Gospel of John: 1:45-49

This incident occurred on the second day after the Messiah (peace be upon him) began preaching. It is impossible that a Jewish scholar would use the term “Son of God” with a meaning that had not even been invented or become known yet. Inevitably, he meant the meaning already present in his Shari‘ah and language: pious, righteous, and upright.

② It is exactly like how the Bible calls an evil person “son of the devil.”

Reference: Acts of the Apostles: 13:10

③ The Messiah (peace be upon him) said: “Blessed are the peacemakers, for they shall be called sons of God.”

Reference: Gospel of Matthew: 5:9

In the same chapter it is further written:
“But I say to you: love your enemies and pray for those who persecute you, so that you may become sons of your Father who is in heaven.”

Reference: Gospel of Matthew: 5:44-45

④ In the Gospel of Luke it is written: “Love your enemies, do good, and lend without despairing, and your reward will be great, and you will be sons of Allah Most High.”

Reference: Gospel of Luke: 6:35

The Messiah (peace be upon him) said regarding the people of Paradise:
“There will be no marriage among them, because they will not die anymore. They will be like the angels, and being children of the resurrection they will be children of God.”

Reference: Gospel of Luke: 20:35-36

⑤ In the Gospel of John it is written:
“But as many as received him (meaning the Messiah), he gave them the right to become children of God, that is, those who believe in his name. They were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

Reference: Gospel of John: 1:12-13

From these Gospel references it becomes clear that for their authors “Son of God” is used for a righteous person who is beloved and close to Allah Most High.

“Son of God” in a Metaphorical Sense​

⑥ In some New Testament letters, the metaphorical meaning of “Son of God” is so clear that no room for doubt remains. Thus in the First Epistle of John it is written:

“Whoever believes that Jesus is the Messiah has been born of God. And whoever loves the Father also loves his children. When we love God and act upon His commandments, it becomes known that we also love the children of God.”

Reference: First Epistle of John: 5:1-2

At the end of this chapter it says:
“We know that whoever has been born of God does not persist in sin. Rather, the One who has been born of God protects him, and the evil one cannot touch him.”

Reference: First Epistle of John: 5:18

In the third chapter it further clarifies:
“Whoever has been born of God does not commit sin, because His seed remains in him. Rather, he cannot persist in sin because he has been born of God. By this the children of God and the children of the devil are made manifest.”

Reference: First Epistle of John: 3:9-10

In chapter four it says:
“Beloved, let us love one another, for love is from God. Whoever loves has been born of God and knows God.”

Reference: First Epistle of John: 4:7

⑦ Paul wrote in a letter:
“For as many as are led by the Spirit of God, those are sons of God. For you did not receive the spirit of slavery leading again to fear, but you received the spirit of adoption, by which we cry: Abba, Father. The Spirit himself bears witness with our spirit that we are children of God.”

Reference: Epistle to the Romans: 8:14-16

⑧ In another letter Paul wrote:
“Do all things without complaining and arguing, so that you may remain blameless and pure, children of God without fault among a crooked and perverse generation.”

Reference: Epistle to the Philippians: 2:14-15

In all these references, expressions such as “son of God”, “sons of God”, and “born of God” are not used literally, but metaphorically.

“Son of God” Used for the Prophets of Bani Isra’il​

① In many places in both the Old and New Testaments, this terminology is used for the prophets of Bani Isra’il, and for some it is used as “firstborn son of God.”

In the Gospel of Luke, the genealogy of the Messiah (peace be upon him) is written and traced back to Adam (peace be upon him), and then Adam is mentioned as: “Adam, son of God.”

Reference: Gospel of Luke: 3:38

It is clear that Adam (peace be upon him) was not a literal son of Allah Most High. No Christian is willing to accept him as a literal son. So how can the same term used for ‘Isa (peace be upon him) prove literal sonship?

Furthermore, Adam (peace be upon him) was created without mother and father, whereas ‘Isa (peace be upon him) had a mother. Therefore, if one insists on literal sonship, Adam (peace be upon him) would be more deserving, yet neither Muslims accept this nor Christians.

② When Allah Most High sent Musa (Moses), peace be upon him, to Pharaoh for discussion, He said:
“Then say to Pharaoh: The Lord says: Israel is My firstborn son. So I say to you: let My son go so that he may worship Me. If you refuse to let him go, then behold, I will kill your firstborn son.”

Reference: Exodus: 4:22-23

③ Allah Most High said to Dawud (David), peace be upon him:
“When your days are fulfilled and you sleep with your fathers, I will raise up after you your offspring, who will be from your body, and I will establish his kingdom. He will build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he will be My son.”

Reference: 2 Samuel: 7:12-14

④ Regarding Dawud (peace be upon him), Allah Most High said:
“He will call upon Me and say: You are my Father, my God, and the rock of my salvation. And I will make him My firstborn, the highest of the kings.”

Reference: Psalms: 89:26-27

⑤ In the Book of Jeremiah it is written as the saying of Allah Most High:
“I am Israel’s Father, and Ephraim (another name for Israel) is My firstborn.”

Reference: Jeremiah: 31:9

If “Son of God” must mean a literal son, then Dawud (peace be upon him) and Ya‘qub (Jacob, Israel), peace be upon him, would be more deserving, because in prior laws and social customs the firstborn is closer to the father and more worthy of honor, and in some societies he is even treated like the father.

Bani Isra’il as “Children of God”​

⑥ From the Old Testament it is also known that in many places the entire offspring of Ya‘qub (peace be upon him) are called children of God. It is written:
“You are children of the Lord your God.”

Reference: Deuteronomy: 14:1

⑦ In the same book, regarding Allah’s displeasure with Bani Isra’il, it is written:
“And God saw and abhorred them, and He was angry with His sons and daughters.”

Reference: Deuteronomy: 32:19

⑧ In the Psalms it says:
“I said: You are gods; you are all sons of the Most High. Yet you will die like men and fall like one of the princes.”

Reference: Psalms: 82:6-7

⑨ Allah Most High said regarding Bani Isra’il:
“I brought up children and raised them, but they rebelled against Me.”

Reference: Isaiah: 1:2

⑩ Further it is written:
“And the number of the children of Israel shall be like the sand of the sea, which cannot be measured or counted. And in the place where it was said to them: ‘You are not My people,’ there it shall be said to them: ‘Children of the living God.’”

Reference: Hosea: 1:10

⑪ Further in this book, the saying of Allah Most High is written:
“When Israel was still a child, I loved him, and out of Egypt I called My son.”

Reference: Hosea: 11:1

Angels as “Children of God”​

⑫ The Bible also tells us that angels are called sons of God. It is written:
“And one day the sons of God came to present themselves before the Lord, and Satan also came among them.”

Reference: Job: 1:6

The same is also written in Job, chapter 2, verse 1. No Christian is willing to take these places literally. Therefore, the same term used for ‘Isa (peace be upon him) must also be taken metaphorically in light of these evidences.

The term “children of God” came in the Old Testament, whose first audience were Jews and in their own language. Therefore, when they take it metaphorically, how can later non-native speakers change its meaning?

Other Languages​

The reality is that the expression “son” and “child” exists in every language and is used metaphorically. For example, in Urdu we say “son of the time” (ibn al-waqt). In Arabic, a traveler is called “ibn al-sabil”. Likewise, graduates of an institution are called “sons of the university” (abna’ al-jami‘ah), and so on.

The Bible also uses it similarly:

① The Messiah (peace be upon him) called those destined for Hell “children of Hell.”

Reference: Gospel of Matthew: 23:15

② He called the residents of Jerusalem “its children.”

Reference: Gospel of Matthew: 23:37

③ Worldly people were called “children of this world.”

Reference: Gospel of Luke: 20:34

④ The righteous were called “children of the resurrection.”

Reference: Gospel of Luke: 20:36

These were statements of the Messiah (peace be upon him). Paul called the Thessalonians “children of light” and “children of the day.”

Reference: First Epistle to the Thessalonians: 5:5

Is any room still left?

Objection​

Despite all this detail, Christians insist on calling the Messiah (peace be upon him) the literal Son of God. Against these evidences they say: in fact he was called the only-begotten son, while other places are not like that.

Reference: Gospel of Luke: 9:35

Answer​

Ya‘qub (peace be upon him) and Dawud (peace be upon him) were called “firstborn” as already mentioned. Should they also be accepted as literal sons? In any case, according to the Bible the term “only-begotten” does not have such a status that it can only be literal and cannot carry another meaning. It can also carry the meaning of elevation, high rank, and special distinction. For example, in the Torah, Ibrahim (Abraham), peace be upon him, called his younger son Ishaq (Isaac), peace be upon him, his “only son.”

Reference: Genesis: 22:1-12

Even though Ibrahim’s older son Isma‘il (Ishmael), peace be upon him, was alive and present. Can it mean that only Ishaq was his real son?

Doubt ②: The Messiah Calling Allah Most High “Father”​

The Messiah (peace be upon him) repeatedly and emphatically called Allah Most High “my Father” at many occasions. This shows that the Messiah (peace be upon him) was born from Allah Most High, and therefore he too became God like his Father.

In the Gospel of John, Allah Most High is called “Father” in great abundance. Also see: Matthew 7:21; Matthew 11:27; Matthew 24:36; Luke 23:34; Luke 23:46.

Reference: Gospel of John: various passages

Reference: Gospel of Matthew: 7:21

Reference: Gospel of Matthew: 11:27

Reference: Gospel of Matthew: 24:36

Reference: Gospel of Luke: 23:34

Reference: Gospel of Luke: 23:46

Answer:

① It is clear from the Gospels that wherever the Messiah (peace be upon him) called Allah Most High “my Father”, he also repeatedly called Him the Father of the believers. For example, in Matthew chapter 6 this appears twelve times. In fact, in verse 9 is the Christian prayer that begins:
“Our Father, who is in heaven…”

Reference: Gospel of Matthew: 6:9

Further references: Matthew 10:29; Luke 6:36; Luke 12:31-32; John 17:20.

Reference: Gospel of Matthew: 10:29

Reference: Gospel of Luke: 6:36

Reference: Gospel of Luke: 12:31-32

Reference: Gospel of John: 17:20

If Allah Most High is the Father of ‘Isa (peace be upon him) and for that reason he becomes God, then all believers would also become gods, and this is unanimously false. Therefore, in Gospel terminology, “Father” here means: one who loves, shows mercy and compassion, intends goodness for people, and guides them.

② The meaning of “father” as mentor and guide is proven from the Gospels themselves. At one place a dialogue took place between the Jews and the Messiah (peace be upon him). The Jews called God their father, but the Messiah (peace be upon him) said:
“If God were your Father, you would love me… You are from your father the devil, and you want to fulfill the desires of your father.”

Reference: Gospel of John: 8:42-44

Since these Jews wanted to seize and kill the Messiah (peace be upon him) and rejected him, and they were under Shaytan’s deception, the Messiah (peace be upon him) called Shaytan their “father.”

Further clarification is given by Paul in his First Epistle to the Corinthians:
“I do not write these things to shame you, but I admonish you as my beloved children. For even if you had ten thousand instructors in the Messiah, you would not have many fathers. For I became your father in the Messiah Jesus through the Gospel.”

Reference: First Epistle to the Corinthians: 4:14-15

Paul is describing himself as a mentor and leader, not literal fatherhood. It is like how in our society a teacher may be called a father.

③ In the Bible it is not only ‘Isa (peace be upon him) who calls Allah Most High “my Father.” Many prophets did so as well. Therefore, if someone feels doubt from the words “my” or “our,” then let him remember: this is an extremely weak argument, more fragile than a spider’s web. Consider these references:

• Allah Most High said regarding Dawud (peace be upon him):
“He will call upon Me and say: You are my Father, my God, and the rock of my salvation.” And Allah Most High said: “And I will make him My firstborn.”

Reference: Psalms: 89:26-27

• The Prophet Isaiah addressed Allah Most High:
“Surely You are our Father, even if Abraham does not know us and Israel does not recognize us. You, O Lord, are our Father and our Redeemer.”

Reference: Isaiah: 63:16

• In the next chapter:
“O Lord, You are our Father. We are the clay, and You are our potter.”

Reference: Isaiah: 64:8

This is the language of prophets. Even ordinary people called Allah Most High “our Father.” For example, the Jews once replied to the Messiah (peace be upon him):
“We have one Father, that is God.”

Reference: Gospel of John: 8:41

And the Christian prayer begins:
“Our Father, who is in heaven…”

Reference: Gospel of Matthew: 6:9

Paul repeatedly called Allah Most High “our Father God.”

Reference: Epistle to the Romans: 1:7

Reference: First Epistle to the Corinthians: 1:3

Reference: Second Epistle to the Corinthians: 1:2

Reference: Epistle to the Ephesians: 1:2

Reference: Epistle to the Philippians: 1:2

Reference: Epistle to Philemon: 1:3

Inevitably, the meaning intended by these prophets and people was metaphorical, not literal.

The Messiah (peace be upon him) addressed Jews, knew their scripture, and recognized their idiom. He too used this relation metaphorically. Otherwise, at some point he would surely have clarified it, because the purpose of prophets is to correct people’s beliefs, not to throw them into further doubts. And if during the entire preaching period (which spanned three years) the Jews had even a slight doubt, they would immediately attempt to stone him. Yet the Messiah (peace be upon him) tried to calm the matter by explanation, the detail of which is coming under the next doubt.

Doubt ③: “I and the Father Are One”​

Christians strongly promote this statement of the Messiah (peace be upon him) and raise him to Allah’s rank. He said:
“I and the Father are one.”

Reference: Gospel of John: 10:30

Answer:

If one reads this sentence only up to that point, an ordinary person can indeed become confused. But if it is read according to principle, with its context, then the reality becomes clear. The full passage is as follows:

It was the Feast of Dedication in Jerusalem, and it was winter. Jesus was walking in the temple, in Solomon’s portico. The Jews gathered around him and said: “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” Jesus replied: “I told you, but you do not believe. The works that I do in my Father’s name bear witness about me. But you do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them from my hand. My Father, who gave them to me, is greater than all, and no one can snatch them from the Father’s hand. I and the Father are one.”

The Jews picked up stones to stone him. Jesus said: “I have shown you many good works from the Father. For which of them do you stone me?” The Jews replied: “We do not stone you for a good work, but for blasphemy, because you, being a man, make yourself God.” Jesus said: “Is it not written in your law: ‘I said: you are gods’? If He called them gods to whom the word of God came, and the Scripture cannot be broken, then do you say of the one whom the Father sanctified and sent into the world: ‘You are blaspheming,’ because I said: ‘I am the Son of God’? If I am not doing the works of my Father, do not believe me. But if I do them, even if you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.” Then they tried again to seize him, but he escaped from their hands.

Reference: Gospel of John: 10:22-39

① How clearly the Messiah (peace be upon him) explained that his saying “I am one with God” or “I am the Son of God” carries the same sense as in their own Law where prophets were addressed as “gods.” Obviously, they were not taken as literal gods because of that, nor did they preach such a meaning, nor did it become disbelief. Therefore, he too was not uttering disbelief and was not deserving of the punishment of execution.

Note: Calling prophets “gods” is found in the Psalms.

Reference: Psalms: 82:6

② While further clarifying “I and the Father are one,” the Messiah (peace be upon him) told the Jews that they label him a disbeliever because he said he is the Son of God. Meaning: despite the “one” statement, he did not make himself equal to the Father (God) in every respect, but rather kept his rank below by saying “son.” Otherwise, did he ever even once call himself “the Father”? Never. This shows that the intended meaning is not what is being extracted.

③ It is also worthy of reflection that if the Messiah (peace be upon him) truly was literal God or a literal Son of God, he should have confessed it in clear words. This was the occasion, because the Jews understood his statement “I and the Father are one” as a literal claim. But the Messiah (peace be upon him) refuted them and used the words in a metaphorical sense, and even brought proof from the Psalms. If the Christian argument is accepted, it would mean the Messiah (peace be upon him) misled the Jews, did not clarify his claim, and used equivocation.

نعوذ بالله من ذلك
“We seek refuge with Allah from that.”

④ This also shows that statements such as “Son of God” and “God is in me” were said because Allah Most High appointed him as a Messenger, meaning: these words carry the meaning of beloved, dear, and close, not a literal meaning.

⑤ The “oneness” statement was also used by the Messiah (peace be upon him) for his disciples and for the disciples of his disciples. Will all of them be made equal to Allah Most High and the Messiah (peace be upon him) in every respect? Can the disciples of the disciples ever be equal to them in any sense? The Gospel of John states:

“I do not pray only for these (the disciples), but also for those who will believe in me through their word, that they all may be one, just as You, Father, are in me and I am in You, that they also may be in Us, so that the world may believe that You sent me. And the glory You have given me I have given to them, so that they may be one as We are one. I in them and You in me, so that they may become perfectly one…”

Reference: Gospel of John: 17:20-23

Was the Messiah (peace be upon him) praying that his disciples and their disciples all become gods?

لا حول ولا قوة إلا بالله
“There is no power and no strength except with Allah.”

Therefore, the meaning must be taken in a way that matches all the passages: one in purpose and goal, not one in every sense. Even in common idiom, when the purpose and goal are one, people say: “I and he are one.” Reading verse 11 of the same chapter gives further clarity, where the Messiah (peace be upon him) says:

“I am no longer in the world, but these (disciples) are in the world, and I am coming to You. Holy Father, keep them in Your name which You have given me, so that they may be one, just as We are one.”

Reference: Gospel of John: 17:11

⑥ Paul also used the expression of “oneness,” and he too intended a metaphorical meaning, not literal. In the First Epistle to the Corinthians it is written:

“Do you not know that whoever unites with a person becomes one body with that person? For it says: the two shall become one flesh. And whoever remains in communion with the Lord becomes one spirit with Him.”

Reference: First Epistle to the Corinthians: 6:16-17

Islam also contains a similar concept. A Hadith Qudsi narrated by Abu Hurairah (may Allah be pleased with him) reports that the Prophet (peace and blessings be upon him) said: Allah Most High said:

“When My servant draws near to Me through voluntary acts until I love him, and when I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he grasps, and his foot with which he walks, etc.”

Reference: Sahih al-Bukhari: Book of Heart-Softening Narrations (al-Riqaq), Chapter: Humility, Hadith 6502

This does not mean that Allah indwells inside a human being or literally becomes bodily limbs. Rather, it means that when a person struggles greatly in worship, Allah grants him special ability and support through which he keeps his limbs engaged in obedience to Allah.

Further Biblical References Where “One” Is Not Literal​

① “Therefore a man will leave his father and mother and be joined to his wife, and they will be one flesh.”

Reference: Genesis: 2:24

② Paul wrote:
“All of you who were baptized into the Messiah have put on the Messiah. There is neither Jew nor Greek, neither slave nor free, neither male nor female, for you are all one in the Messiah Jesus.”

Reference: Epistle to the Galatians: 3:27-28

③ “And you strive together with one soul for the faith of the Gospel.”

Reference: Epistle to the Philippians: 1:27

④ “For we were all baptized by one Spirit into one body, whether Jews or Greeks, slaves or free…”

Reference: First Epistle to the Corinthians: 12:13

⑤ “So if there is any encouragement in the Messiah, any comfort of love, any fellowship of the Spirit, any affection and mercy, then complete my joy by being of one mind, having the same love, being one in soul…”

Reference: Epistle to the Philippians: 2:1-2

Doubt ④: “I Am in the Father and the Father Is in Me”​

The Messiah (peace be upon him) said:
“I am in the Father and the Father is in me.”

Reference: Gospel of John: 14:20

Answer:

The Christian argument from such statements is very weak because:

① If this sentence is taken on its apparent meaning, then it proves indwelling (hulul). But Christians do not accept this view, so they inevitably interpret it, saying: the Father and the Son are united in essence. Meaning: outwardly there appear to be two persons, but inwardly they are one. Yet this has already been discussed in detail: even “oneness” in the divine nature (lahut) contradicts both reason and transmitted evidence.

② When we look at the context of this statement and other New Testament references, its meaning becomes clear. For example, in verse 20 of this same chapter it says:
“On that day you will know that I am in my Father, and you are in me, and I am in you.”

Reference: Gospel of John: 14:20

And the earlier passage from John was already cited, where the Messiah (peace be upon him) prayed for his disciples:
“…that they all may be one, just as You, Father, are in me and I am in You, that they also may be in Us… I in them and You in me…”

Reference: Gospel of John: 17:21-23

According to these statements: the Father is in the Messiah, and the Messiah is in the disciples. The necessary result is: the Father is in the disciples. In logic, if A equals B and B equals C, then A equals C. Is there any Christian who, due to these statements, will accept the disciples as God?

Consider further Biblical references:

“No one has ever seen God. If we love one another, God remains in us and His love is perfected in us. Because He has given us from His Spirit, we know that we remain in Him and He remains in us… Whoever confesses that Jesus is the Son of God, God remains in him… And whoever remains in love remains in God, and God remains in him.”

Reference: First Epistle of John: 4:12-16

Paul wrote:
“We are the temple of the living God. As God said: I will dwell in them and walk among them, and I will be their God and they will be My people.”

Reference: Second Epistle to the Corinthians: 6:16

From these references it becomes clear that Allah “remaining in” believers means helping and supporting them and aligning their will with His will. If such “union” necessitates divinity, then all disciples, all Corinthians, indeed all righteous people would become gods. Therefore, the meaning of Allah being “in” the Messiah (peace be upon him) is: his every statement and action is by Allah’s will, support, love, and pleasure, and that their aim and intention are aligned.

Doubt ⑤: “Whoever Has Seen Me Has Seen the Father”​

The Messiah (peace be upon him) said:
“Whoever has seen me has seen the Father.”

Reference: Gospel of John: 14:9

At another place it says:
“The Messiah is the image of the unseen God.”

Reference: Epistle to the Colossians: 1:15

Answer:

Before understanding this sentence, it is essential to see the full context. The Messiah (peace be upon him) is speaking to his disciples during the final meal:

“Do not let your hearts be troubled. You believe in God, believe also in me. In my Father’s house are many dwellings. If it were not so, I would have told you, because I go to prepare a place for you. And if I go and prepare a place for you, I will come again and take you to myself, so that where I am you also may be. Thomas said: ‘Lord, we do not know where you are going, so how can we know the way?’ Jesus said: ‘I am the way, the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you know Him and have seen Him.’ Philip said: ‘Lord, show us the Father, and that is enough for us.’ Jesus said: ‘Philip, have I been with you so long and you do not know me? Whoever has seen me has seen the Father. How can you say: show us the Father? Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak from myself, but the Father who remains in me does His works.’”

Reference: Gospel of John: 14:1-10

Keeping this context in view, it is clear that this is metaphorical, not literal, because:

① Those who call the Messiah (peace be upon him) God themselves say that the visible outward body was not God, because God has no body, no limits, and cannot be seen. That is why they also interpret the statement, saying it refers to recognition: whoever recognized my divine (lahuti) status recognized the Father.

But it has already passed in detail that one person being both human and God at the same time is impossible. Therefore, this interpretation is false. A meaning must be taken that both reason accepts and the Gospels testify to.

② Consider the following Gospel references to understand the metaphorical meaning:

• Before sending seventy disciples in pairs on a preaching journey, the Messiah (peace be upon him) advised them, including:
“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the One who sent me.”

Reference: Gospel of Luke: 10:16

• Another Gospel states:
“Whoever receives you receives me, and whoever receives me receives the One who sent me.”

Reference: Gospel of Matthew: 10:40

• Explaining to his disciples, the Messiah (peace be upon him) said:
“Whoever receives this child in my name receives me, and whoever receives me receives the One who sent me.”

Reference: Gospel of Luke: 9:48

Only a foolish person would accept indwelling or literal identity from all these references. The correct meaning is: when someone appoints and sends another for his work, then the way people treat the envoy is treated as treating the sender.

This is exactly the meaning in the statement under discussion, because he was indicating the destination they were going to, meaning: the presence of God. Thomas asked: we do not know that place, so how can we know the path (verse 5). Then the Messiah (peace be upon him) said: “I am the way, the truth, and the life” (verse 6), meaning: the path to closeness to Allah is my teaching, actions, and character. That is why he said: “No one comes to the Father except through me” (verse 6). This is the dignity of a prophet: without following his path no one reaches Allah.

Then he said: “If you had known me, you would have known my Father also. From now on you know Him and have seen Him” (verse 7). This is the same principle: dealing with the appointed envoy is in reality dealing with the one who sent him.

Philip then demanded: show us the Father, that is enough for us (verse 8). The Messiah (peace be upon him) answered with astonishment: “Philip, have I been with you so long and you do not know me? Whoever has seen me has seen the Father” (verse 9). Meaning: a prophet’s teachings, character, and miracles display Allah’s signs, because Allah is the One who sent him.

③ This meaning is further strengthened by Biblical testimony:

• “No one has ever seen God.”

Reference: Gospel of John: 1:18

• A similar statement is found in:

Reference: First Epistle of John: 4:12

• It is also written:
“No human has seen Him, nor can anyone see Him.”

Reference: First Epistle to Timothy: 6:16

So if no one can see Allah Most High, how can seeing the Messiah (peace be upon him) mean literally seeing Allah? Inevitably the meaning is the metaphorical one just explained.

④ Even more clearly, the Messiah (peace be upon him) himself said:
“The testimony I have is greater than John’s, because the works the Father gave me to complete, these works that I do bear witness that the Father sent me. And the Father who sent me has testified about me. You have never heard His voice nor seen His form.”

Reference: Gospel of John: 5:36-37

If the Messiah (peace be upon him) were God, what would the last sentence mean in front of the Jews, when they were hearing his voice and seeing his form? Therefore, there are only two possibilities:
• Either the metaphorical meaning is taken which matches both the Bible and reason.
• Or one claims that the Messiah (peace be upon him) spoke falsely to the Jews.

نعوذ بالله من ذلك
“We seek refuge with Allah from that.”

⑤ Another strengthening reference:
“If I had not come and spoken to them, they would not have had sin. But now they have no excuse for their sin. Whoever hates me hates my Father also. If I had not done among them the works that no one else did, they would not have had sin. But now they have seen both me and my Father and hated both.”

Reference: Gospel of John: 15:22-24

Meaning: the Messiah (peace be upon him) is “showing” Allah through his works, and making those works proof of his truthfulness. This is also the meaning of: “Whoever has seen me has seen the Father.”

⑥ The Messiah (peace be upon him) further told Philip:
“How can you say: show us the Father? Do you not believe that I am in the Father and the Father is in me? The words I speak to you I do not speak from myself, but the Father remains in me and does His works. Believe me that I am in the Father and the Father is in me…”

Reference: Gospel of John: 14:9-11

Meaning: he does not speak or act from himself; rather it is all from Allah Most High. This is the dignity of a prophet. As for “I am in the Father and the Father is in me,” see the previous doubt and its answer, whose summary is: in Gospel language this is said where the two persons are united in purpose, intent, and goal.

⑦ If a Christian still insists, then by way of argument we would say: according to the Bible, seeing any human can mean seeing God because man was created in God’s image.

Reference: Genesis: 1:26

Reference: First Epistle to the Corinthians: 11:7

Reference: Epistle of James: 3:9

So if seeing the Messiah (peace be upon him) means seeing God literally, then every human would be God.

In Biblical idiom, seeing a special servant of God can be described as seeing God. For example, Ya‘qub (Jacob), peace be upon him, wrestled with a man all night. When that man could not overcome him, he blessed Ya‘qub and left before daybreak. Ya‘qub named the place Peniel, explaining: “I have seen God face to face, and yet my life was spared.”

Reference: Genesis: 32:24-32

But when the Prophet Hosea described this incident, he clearly stated that the one Ya‘qub wrestled with was an angel.

Reference: Hosea: 12:3-4

Likewise, Manoah saw the angel of the Lord, and after he ascended, Manoah said: “We have seen God.”

Reference: Judges: 13:15-22

So the meaning of the Messiah’s statement is the same: he was a special servant sent by Allah. As he himself said:
“Whoever sees me sees the One who sent me.”

Reference: Gospel of John: 12:45

Doubt ⑥: “I Am From Above, Not From This World”​

The Messiah (peace be upon him) said:
“You are from below; I am from above. You are of this world; I am not of this world.”

Reference: Gospel of John: 8:23

So it is claimed that he came from heaven into this world, took human form, and therefore is God.

Answer:

① He said a similar sentence about his disciples too. Are they also gods?
The Messiah (peace be upon him) said to his disciples:
“If you were of the world, the world would love its own. But because you are not of the world, rather I chose you out of the world, therefore the world hates you.”

Reference: Gospel of John: 15:19

Then he addressed Allah:
“I have given them Your word, and the world hated them because they are not of the world, just as I am not of the world. I do not ask that You take them out of the world, but that You protect them from the evil one. They are not of the world, just as I am not of the world.”

Reference: Gospel of John: 17:14-16

The correct interpretation is: the Messiah (peace be upon him) and his disciples are not greedy for this world, but their aim is the kingdom of heaven and eternal life that will be in the Hereafter. Even in our idiom, when someone is detached from the world, people say: he does not seem to belong to this world, he seems to have come from another realm.

② Angels are also not of this world but from above, and at times they also take human form. Are they also gods? Is a Christian ready to accept them as God?

Doubt ⑦: “He Descended From Heaven”​

The Messiah (peace be upon him) said:
“No one has ascended into heaven except the one who descended from heaven, that is, the son of man who is in heaven.”

Reference: Gospel of John: 3:13

Answer:

Two phrases are used for argument here:
① “Who is in heaven.”
② “Who descended from heaven.”

① “Who is in heaven”: In the older manuscripts of the Gospel of John, this phrase is not present at all. It was added later. That is why, after research, translations published by them have removed this phrase. For example: Urdu Jewel Links Bible (2015), Arabic al-Kitab al-Muqaddas (Lebanon, 1993), English RSV, English NIV, and so on. Therefore, since it is an insertion, it loses its evidentiary value.

But if a Christian still insists on this phrase, then we answer: angels are in heaven too. According to the Bible, the Prophet Elijah was taken up into heaven.

Reference: 2 Kings: 2:11

The sword of God is in heaven.

Reference: Isaiah: 34:5

There are waters in heaven.

Reference: Jeremiah: 10:13

There are powers in heaven.

Reference: Gospel of Mark: 13:25

Are all these “God”?

② “Descended from heaven”: If descending from heaven proves divinity, then the angels who descend from heaven daily would also be gods. Islam, and the people of the Bible as well, accept that angels descend from heaven, not only in their original form but also in human form.

So it is clear that something coming from heaven is not proof of divinity. Another passage of this Gospel explains the meaning: coming from heaven does not mean being God, but being a means of guidance and spiritual life, and this is the work of every prophet. The Messiah (peace be upon him) said:

“Truly I tell you: Moses did not give you the bread from heaven, but my Father gives you the true bread from heaven. For the bread of God is the one that comes down from heaven and gives life to the world.” They said: “Lord, always give us this bread.” Jesus said: “I am the bread of life. Whoever comes to me will never hunger, and whoever believes in me will never thirst.”

Reference: Gospel of John: 6:32-35

If you read the chapter from its beginning, you will find that the Messiah (peace be upon him) was explaining to a religious scholar the matter of spiritual life and salvation.

Doubt ⑧: “Before the Creation of the World”​

The Messiah (peace be upon him) said:
“Truly I tell you: before Abraham was born, I am.”

Reference: Gospel of John: 8:58

John (peace be upon him) said:
“The one who comes after me is ranked before me, because he was before me.”

Reference: Gospel of John: 1:15

Then the Messiah (peace be upon him) prayed to Allah:
“And now, O Father, glorify me with Yourself with the glory that I had with You before the world existed.”

Reference: Gospel of John: 17:5

Answer:

① Being before Yahya (John), Ibrahim (Abraham), Adam (peace be upon them), or even before the creation of the universe does not prove that someone is God. At most, it would indicate that Allah created that being before the creation of the heavens and the earth or before the creation of humankind.

② Such phrases may indicate closeness and a special relationship, but they still require an independent proof to establish divinity, which is not present in these passages. This is supported by the Gospel of John where the Messiah (peace be upon him) prayed:
“Father, I desire that those whom You have given me may be with me where I am, so that they may see my glory which You gave me, because You loved me before the foundation of the world.”

Reference: Gospel of John: 17:24

“Before” indicates special closeness, and also indicates that Allah’s knowledge of the prophet was prior to the creation of all beings, meaning: even before creation Allah knew me. A similar meaning is also found in Islam in the statement of Muhammad (peace and blessings be upon him):
“I was a prophet while Adam was between spirit and body.”

Reference: Jami‘ al-Tirmidhi (al-Albani): Hadith no. 3609

③ Being “before Abraham” can be interpreted in three ways:
• By divine nature (lahut),
• By human nature (nasut),
• Or by both together.

It cannot be by divine nature, because God cannot be seen.

Reference: First Epistle to Timothy: 6:16

Yet in the earlier passage, the Messiah (peace be upon him) said Abraham was happy to see “my day.”

Reference: Gospel of John: 8:56-57

So it inevitably refers to the days of the Messiah’s mission, and those occurred hundreds of years after Abraham. The Messiah (peace be upon him) clarified a similar matter before his disciples:
“Many prophets and righteous people desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.”

Reference: Gospel of Matthew: 13:17

It also cannot be by human nature, because his birth took place centuries after Abraham, and it also conflicts with Christian doctrine. As for both together, that still requires his birth, which happened centuries after Abraham.

Therefore, only one meaning remains which is separate from those three and aligns with reason: that “before Abraham” refers to the fact that the days of the Messiah’s mission were already in Allah’s prior knowledge.

Objection​

If someone tries to answer by saying that Abraham actually saw that day and was happy, as written in John 8:56, then it would mean Abraham cannot be included among other prophets who desired but did not see.

Answer​

To show this objection is baseless, we ask: whom did Abraham see?
• The divine nature (lahut)?
• The human nature (nasut)?
• Or both together?

The divine nature cannot be seen, because no one can see Allah. If the human body is meant, then when did the “Son of God” become embodied? If it is claimed that he became embodied before Abraham or in Abraham’s time, then whose body is the one born in the house of the Virgin Mary? God, according to Christians, would have already taken a body. And what logic is this: that for the first embodiment birth was not required, but for the second it was necessary?

If both together are meant, then that event happened centuries after Abraham, so how could Abraham see it earlier? Therefore, the same meaning already stated must be taken.

④ If being before Abraham and before the world proves divinity, then Melchizedek should also be God, because the Bible says about him:
“He is without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God…”

Reference: Epistle to the Hebrews: 7:3

And angels and jinn were also created earlier. What then?

Doubt ⑨: “I Am”​

Christians also claim that the Messiah (peace be upon him) used the words “I am,” which is specific to Allah Most High, therefore he is God.

Reference: Exodus: 3:14

Answer:

① The Bible does show that Allah Most High mentioned a name in that place.

Reference: Exodus: 3:14-15

But it is not written that this is an exclusive name that no one else can use. Nor did the Messiah (peace be upon him) use it there as a proper name for himself.

② In common society, when someone knocks at the door and the person inside asks “Who is it?”, the visitor often responds “It is me.” Will you accept him as God?

③ If one looks at the Bible, the same expression is used by Ibrahim (peace be upon him), Musa (peace be upon him), and by the disciples of the Messiah (peace be upon him).

Reference: Genesis: 22:11

Reference: Exodus: 3:4

Reference: Gospel of Matthew: 26:22

In English Bibles for Abraham and Moses, because Urdu translations often render it as “I am present,” while for the disciples it can also be seen in the Urdu Bible.

④ Allah told Musa (peace be upon him) “I am who I am,” not merely “I am.”

Reference: Exodus: 3:14-15

Therefore, it is not a valid argument.

Doubt ⑩: The Messiah Was Called “Lord”​

The Messiah (peace be upon him) said to the Jews:
“How do they say that the Messiah is the son of David, when David says in the Psalms: ‘The Lord said to my Lord: sit at my right hand until I make your enemies a footstool for your feet’? So David calls him ‘Lord’; then how is he his son?”

Reference: Gospel of Luke: 20:41-43

Answer:

① The passage from the Psalms that the Messiah (peace be upon him) presented as prophecy in his favor actually indicates the negation of divinity. Reflect: the reference is Psalms 110:1. According to their own reading it would be:
“The Lord (Allah) said to my Lord (the Messiah): sit at my right hand…”

The second “Lord” cannot be taken to mean literal God, because then it would mean God is telling Himself: sit at My right hand. And if it is some other being and that too is literal God, then plurality in God becomes necessary, which is false. Moreover, what kind of literal God is the Messiah (peace be upon him) if he cannot overcome his enemies and needs the support of another God?

② Therefore, a meaning must be taken that does not contradict tawhid: the Messiah (peace be upon him) was clarifying his rank before the Jews, that do not consider me only as “son of David”, because David himself treated me as a teacher, guide, and mentor for Bani Isra’il.

This is supported because the Messiah (peace be upon him) was called “Rabbi” in many places, meaning “teacher.” It is written:
“Jesus turned and saw them following and said: What do you seek? They said: Rabbi (that is: teacher), where are you staying?”

Reference: Gospel of John: 1:38

Note: The bracketed explanation “that is: teacher” is in the Bible itself, not from us.

Likewise, Mary Magdalene called Jesus “Rabboni,” translated as “teacher.”

Reference: Gospel of John: 20:16

Further support: in the Arabic Bible, the translation of Psalms 110:1 is: قال الرب لسیدی meaning: “The Lord said to my master (sayyid, leader).” This shows that even Semitic scholars translating from Hebrew to Arabic accept that the second “Lord” here is not the literal God.

If you look at the Hebrew Bible, in the Psalm reference the first “Lord” is written as “YHWH” and the second as “Adonai.” This second term is not exclusive to the literal God; it is also used for leaders and masters. For example, Ezra (Uzayr, peace be upon him) was called “Adonai.”

Reference: Ezra: 10:3 (Hebrew Bible usage cited by the author)

Should he also be considered God?

That may be why the Urdu translation published by Bible Society (Anarkali, Lahore) translated Psalms 110:1 as: “Yahweh said to my lord…”

If a Christian still insists, then the following Biblical references are sufficient, where others besides God were called “lord”:
• Ibrahim (Abraham)

Reference: Genesis: 23:11, 23:15

• ‘Esau

Reference: Genesis: 32:4-5, 32:18

• The king of Egypt

Reference: Genesis: 40:1

• Yusuf (Joseph)

Reference: Genesis: 42:10, 42:30, 42:33, 44:18

• Sisera

Reference: Judges: 4:18

• Dawud (David)

Reference: 2 Samuel: 1:10

• Nebuchadnezzar

Reference: Daniel: 1:10, 4:19, 4:24

• Kings and masters

Reference: Gospel of Matthew: 18:29

Reference: Gospel of Matthew: 20:25

Reference: Gospel of Matthew: 22:24

Reference: Gospel of Luke: 14:18-20

• Pilate

Reference: Gospel of Matthew: 27:63

Question​

In the reference under discussion, the Greek word “kurios” is used for the second “lord,” and it is said that this comes only for the true God.

Answer​

This is not correct. The detail is coming later (p. 84), as the author indicates.

Doubt ⑪: The Messiah Had Authority to Forgive Sins, and Only God Can Do That​

Answer:

Before going into detail, it is essential to keep the complete passage and incident in view:

① He got into a boat, crossed over, and came to his own city.
② People brought to him a paralyzed man lying on a bed. Jesus, seeing their faith, said to the paralyzed man: “Son, be at ease; your sins are forgiven.”
③ Some scribes said in their hearts: “This man blasphemes.”
④ Jesus, knowing their thoughts, said: “Why do you think evil in your hearts?”
⑤ Which is easier: to say “your sins are forgiven” or to say “rise and walk”?
⑥ But so that you may know that the son of man has authority on earth to forgive sins, he said to the paralyzed man: “Rise, take up your bed, and go to your house.”
⑦ He rose and went to his house.
⑧ When the people saw it, they were afraid and glorified God, who had given such authority to men.

Reference: Gospel of Matthew: 9:1-8

Two matters are worth reflection here:

① The Messiah (peace be upon him) did not say to the paralyzed man: “I have forgiven your sins.” Rather, he gave him glad tidings that his sins were forgiven. There is a clear difference between these two statements. The second only indicates that Allah forgave the man’s sins and the Messiah conveyed the news. This is the way of prophets: they convey unseen news received from Allah. For example, Muhammad (peace and blessings be upon him) gave many Companions glad tidings of Paradise and forgiveness, and informed about some people being destined for Hell.

② As for the sentence: “so that you may know that the son of man has authority on earth to forgive sins,” this attribution is metaphorical. Its indicators are:

• (a) The final sentence states: “They glorified God who had given such authority to men.” This indicates the true forgiver is God, and the Messiah (peace be upon him) was announcing it.

• (b) The term “son of man” itself indicates this, because God never uses this term for Himself, and God is not “son of man.”

• (c) People understood that God granted this authority. This implies there is a Being who grants authority to the Messiah (peace be upon him). If he is God himself, who is giving and who is receiving?

• (d) His own practice also indicates this. If his authority were literal, then why did he ask another for forgiveness? In the Gospel of Luke, at the crucifixion he said to God:
“O Father, forgive them, for they do not know what they are doing.”

Reference: Gospel of Luke: 23:34

② The authority to forgive sins was also given to his disciples. Are they also gods? Inevitably, this attribution is metaphorical. Regarding the disciples it is written:

“Jesus said again: Peace be upon you. As the Father sent me, so I send you. And having said this, he breathed on them and said: Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”

Reference: Gospel of John: 20:21-23

The Catholic sect expanded this authority further and handed it to priests. Thus a person goes to a confession box, confesses, and the priest announces forgiveness. Some of them even sold “tickets” and receipts for Paradise for money for a period of time.

③ If the Messiah (peace be upon him) had authority to forgive sins, then why could he not secure forgiveness of “original sin” without being crucified? And in the incident above, those whose forgiveness he announced did not even believe in the cross, so were their sins forgiven?

Doubt ⑫: “Lord” and “My God”​

The disciple Thomas called the Messiah (peace be upon him): “My Lord and my God.”

Reference: Gospel of John: 20:28

And he did not object, so it is claimed he was God. Likewise, he said to his disciples: “You call me Teacher and Lord, and you say well, because I am.”

Reference: Gospel of John: 13:13

Answer:

In the Bible, the words “lord” and “god” are used metaphorically in many places. Therefore, such a shared term cannot be proof of literal divinity. In the Gospel of John (10:32-35) this term is used for prophets. The same point is also in Psalms (82:6). According to the Christian work “Kaleed al-Kitab” (p. 607), this word is used twenty-nine times in the Bible for humans. So would they all be literal gods? For further detail, see Doubt ⑩.

Miracles and Conditions of the Messiah (Peace Be Upon Him)​

To prove the divinity of ‘Isa (peace be upon him), some people present as evidence his raising the dead, healing the blind and lepers, being born without a father, rising after death and going to heaven, and so on. Meaning: they take his events and miracles as proof. But the Bible itself tells that there were prophets whose events and miracles were even greater than those of ‘Isa (peace be upon him). In fact, there were people who were not even prophets, yet greater miracles occurred from the disciples of the Messiah. The detail is coming later. Are they also gods?

On the other hand, the Bible itself indicates that showing miracles does not even prove a person’s prophethood, because false claimants to prophethood can also show great miracles. So what is not proof of prophethood cannot become proof of divinity.

The Torah states: if a prophet or dreamer arises among you and tells you of a sign or wonder, and that sign or wonder occurs, and he says: come, let us follow other gods you do not know and worship them, then you must not listen to that prophet or dreamer. That prophet or dreamer is to be killed.

Reference: Deuteronomy: 13:1-4

The Messiah (peace be upon him) himself stated:
“If someone says to you: look, the Messiah is here or there, do not believe it. For false messiahs and false prophets will arise and will show such great signs and wonders that if possible they would mislead even the elect.”

Reference: Gospel of Matthew: 24:23-24

It is also worth reflection that miracles occur from human beings, while God manifests His power directly.

After this foundational introduction, the arguments are presented one by one and analyzed.

Evidence ①: Being Born Without a Father​

Answer:

① A miraculous birth without a father is not proof of divinity, because Muslims and Christians both agree that Adam (peace be upon him) was created without mother and father, yet no one calls him God.

The Qur’an declared the two prophets similar in their creation:

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ ‎ ﴿٥٩﴾ ‏ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ ‎ ﴿٦٠﴾ ‏
“Surely the example of ‘Isa with Allah is like the example of Adam: He created him from dust, then He said to him: ‘Be,’ and he became. The truth is from your Lord, so do not be among those who doubt.”

Reference: Qur’an: Surah Aal ‘Imran 3:59-60

The New Testament also mentions a person who was a priest, who had neither father nor mother, and no beginning or end is known for him. His name is Melchizedek. It is written:

“This Melchizedek, king of Salem, priest of God Most High, remained a priest forever. When Abraham returned from defeating the kings, Melchizedek met him and blessed him. Abraham gave him a tenth of everything. First, by the meaning of his name, he is king of righteousness, and then king of Salem, that is, king of peace. He is without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God…”

Reference: Epistle to the Hebrews: 7:1-3

Despite these attributes, he is not God, so how can the Messiah (peace be upon him) be God? And why is birth without a father presented as proof?

② On the one hand he is being called God, and on the other hand his birth is being made proof. Does God get born? Never. Being born shows a being is created and originated, and one day it will end. To attribute such things to Allah Most High is insult and against divine majesty.

③ If birth without a father is proof of divinity, then what about insects that appear in guavas and other fruits?

Evidence ②: Miracles​

Answer:

In the New Testament, the miracles and extraordinary matters described for the Messiah (peace be upon him) are matched by even greater miracles narrated in the Old Testament from earlier prophets and others. Likewise, in the New Testament, extraordinary matters are also seen occurring from his disciples and apostles. Rather, the Messiah (peace be upon him) said that such things will occur from every person of complete faith. It is written:

“These signs will accompany those who believe: in my name they will cast out demons, they will speak new languages, they will pick up snakes, and if they drink anything deadly it will not harm them. They will lay hands on the sick and they will recover.”

Reference: Gospel of Mark: 16:17-18

He also said:
“Truly I tell you: whoever believes in me will do the works that I do, and will do even greater works than these, because I go to the Father.”

Reference: Gospel of John: 14:12

He further said:
“Truly I tell you: if you have faith as small as a mustard seed, you can say to this mountain: move from here to there, and it will move. Nothing will be impossible for you.”

Reference: Gospel of Matthew: 17:20

This is about believers. Earlier you also read from the Bible that false and fraudulent people can show great miracles and mislead even the righteous. Therefore, an extraordinary event occurring from a human being is never proof of his divinity. The detailed analysis is below.

First: Raising the Dead​

If this miracle is taken as proof of divinity, then Musa (peace be upon him) must be accepted as a greater god, because his miracle was turning a staff into a snake, where previously there was neither life nor eyes, neither tongue nor limbs, while the Messiah (peace be upon him) gave life (by Allah’s command) to a human body in which eyes, tongue, and limbs already existed.

Likewise, Harun (Aaron), peace be upon him, had a greater miracle, because he turned the dust of the earth into living lice. It is written: the Lord said to Moses: tell Aaron to stretch out his staff and strike the dust of the earth, and it will become lice throughout Egypt. They did so, and Aaron struck the dust, and lice came upon humans and animals, and all the dust of Egypt became lice.

Reference: Exodus: 8:16-17

In earlier times, the Prophet Elijah (known among Muslims as Ilyas, peace be upon him) also prayed and a dead boy was revived.

Reference: 1 Kings: 17:17-22

These are miracles of living prophets. The Bible also tells that a dead person was thrown into the grave of Elisha, and upon touching his bones he came back to life.

Reference: 2 Kings: 13:21

A miracle of reviving the dead also occurred through the disciple Peter.

Reference: Acts of the Apostles: 9:39-40

Objection​

Christians say: miracles that occurred through earlier prophets and disciples were not personal, but happened with God’s help and support. But the Messiah’s miracles were personal, therefore he is God.

Answer​

Under Doubt ⑪ it already passed that attributing these acts to the Messiah (peace be upon him) is metaphorical; in reality Allah Most High is the One who grants power. A clear reference is sufficient here: addressing the Israelites, Peter, the greatest and closest disciple of the Messiah (peace be upon him), said:

“O Israelites, listen: Jesus of Nazareth was a man whose being from God was proven to you by the miracles, wonders, and signs that God did among you through him.”

Reference: Acts of the Apostles: 2:22

Second: Rising From the Dead​

Some people argue: prophets, no matter how great, at most revived others by Allah’s permission. But no one revived himself after his own death. Only the Messiah (peace be upon him) did, therefore he is God.

Answer:

Even if, for argument’s sake, one accepts that the Messiah (peace be upon him) died on the cross, was buried, and rose after three days and three nights, still the New Testament does not prove that he rose by his own power. Rather, a Being separate, beyond, and distinct revived him, and that was Allah Most High.

And if this is proof of divinity, then every human being would deserve to be called God, because on the Day of Resurrection Allah will revive everyone.

In any case, the references show Allah revived him:

① Paul said:
“Yes, he was crucified due to weakness, but he lives by the power of God.”

Reference: Second Epistle to the Corinthians: 13:4

② Paul wrote:
“We were buried with him through baptism into death, so that just as the Messiah was raised from the dead through the glory of the Father, so we too may walk in newness of life.”

Reference: Epistle to the Romans: 6:4

③ He further wrote:
“If the Spirit of the One who raised Jesus from the dead dwells in you, then the One who raised the Messiah Jesus from the dead will also give life to your mortal bodies through His Spirit that dwells in you.”

Reference: Epistle to the Romans: 8:11

④ Peter said:
“You crucified and killed him, but God loosened the bonds of death and raised him.”

Reference: Acts of the Apostles: 2:23-24

⑤ He also said:
“You killed the author of life, whom God raised from the dead.”

Reference: Acts of the Apostles: 3:15

⑥ Salvation itself is tied to this belief:
“If you confess with your tongue that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.”

Reference: Epistle to the Romans: 10:9

Further references:

Reference: Acts of the Apostles: 10:40

Reference: Acts of the Apostles: 17:31

Reference: Epistle to the Romans: 4:24

Reference: First Epistle to the Corinthians: 6:14

Reference: First Epistle to the Corinthians: 15:15

Reference: Second Epistle to the Corinthians: 4:14

Reference: Epistle to the Galatians: 1:1

Reference: Epistle to the Ephesians: 1:20

Reference: Epistle to the Ephesians: 2:5

Reference: Epistle to the Colossians: 2:12

Reference: First Epistle to the Thessalonians: 1:10

Reference: Epistle to the Hebrews: 13:20

Reference: First Epistle of Peter: 1:21

All these places explicitly state that Allah Most High raised the Messiah (peace be upon him). So when the foundation is weak, how can a building stand upon it?

Also note: death and then life is being made proof of divinity. Did God die? What kind of God is this?

Evidence ③: People Prostrated to the Messiah​

Another argument is that some disciples and some people prostrated to the Messiah (peace be upon him), and prostration is only for God.

Answer:

Anyone who reads the Bible knows that it mentions many prophets to whom people prostrated. In some cases, one prophet prostrated to another. More than that, prophets prostrated to ordinary people. Will all become gods? Never, because there are two kinds of prostration:
• Prostration of worship.
• Prostration of honor and respect.

The prostration of worship is only for Allah Most High. Prostration of respect was permissible in earlier communities. Islam later prohibited even this.

Not only the Bible, even the Qur’an indicates the permissibility of respectful prostration in earlier nations, such as Yusuf (peace be upon him) being prostrated to by his parents and brothers, and the angels prostrating to Adam (peace be upon him).

In any case, consider the Biblical events:

① Ibrahim (peace be upon him) prostrated to the people of Heth.

Reference: Genesis: 23:7

② It is mentioned again in the same chapter.

Reference: Genesis: 23:12

③ Ya‘qub (peace be upon him), his children, and his household prostrated to his older brother ‘Esau. Ya‘qub prostrated seven times.

Reference: Genesis: 33:3-7

④ Yusuf’s brothers prostrated to him.

Reference: Genesis: 42:6

Reference: Genesis: 43:26-28

⑤ Yusuf prostrated to his father Ya‘qub (peace be upon him).

Reference: Genesis: 48:12

⑥ Musa (peace be upon him) prostrated to his father-in-law.

Reference: Exodus: 18:7

⑦ Dawud (peace be upon him) prostrated to the king of his time, Saul.

Reference: 1 Samuel: 24:8

⑧ A woman named Abigail prostrated to Dawud (peace be upon him).

Reference: 1 Samuel: 25:23

⑨ The mother of Sulayman (Solomon), Bathsheba, prostrated to her husband Dawud (peace be upon him).

Reference: 1 Kings: 1:16

⑩ A prophet in Dawud’s time named Nathan also prostrated to Dawud (peace be upon him).

Reference: 1 Kings: 1:23

Note: For verifying these references, consult the Arabic Bible especially, because it uses the word for prostration explicitly, whereas in some Urdu translations it is translated as “bowing the head.”

Objection​

It is claimed that in Greek, the same word (پروسکونیو) is used for prostration to the Messiah and for prostration to Allah, therefore both prostrations are of the same type.

Answer​

If one is to make a non-God into God merely by similarity of wording, then countless created beings would become gods. What uniqueness would remain for the Messiah?

For example, the Bible uses the word “Elohim” for God, but the same word is also used for Musa (peace be upon him)

Reference: Exodus: 7:1 (Hebrew Bible usage cited by the author)

and for angels

Reference: Genesis: 32:30 (Hebrew Bible usage cited by the author)

, and it is also used for ordinary humans. Here the wrestling of Ya‘qub (peace be upon him) was with an angel, not with Allah Most High, as Hosea (12:4) also states.

Reference: Hosea: 12:4

Likewise, the special Biblical name “YHWH” has disagreements in pronunciation even among Jews and Christians. In any case, it is also used in places for other than God. For example, in Exodus 4:24 this term appears, and Bible annotators indicate its mention in Numbers 22:22, where it is translated as “angel.”

Reference: Exodus: 4:24

Reference: Numbers: 22:22

And the author claims that this term is also applied to three prophets: Musa, ‘Isa, and Muhammad (peace and blessings be upon him), and cites Deuteronomy 33:2 in an old Urdu Bible Society translation (1927, Lahore), mentioning Sinai, Seir, Paran, and “ten thousand.”

Reference: Deuteronomy: 33:2 (Urdu Bible Society translation cited by the author)

Thus, similarity of words does not make someone God.

Now regarding the Greek term (پروسکونیو):

① In the Greek Bible, this term is usually found for God and the Messiah, but it also appears for others. For example, in Acts 10:25: when Peter entered, Cornelius met him, fell at his feet, and prostrated. The same word is used there. It is clearly a respectful prostration, not worship.

Reference: Acts of the Apostles: 10:25

Likewise, regarding Revelation 3:9, it says that people will come and prostrate at your feet. The author states this was said to the angel of Philadelphia and uses the same word. Will that angel be God?

Reference: Revelation: 3:9

② At the birth of the Messiah (peace be upon him), Magi came from the east and prostrated to him and offered gifts.

Reference: Gospel of Matthew: 2:1-13

Here too the same word is used. It is obvious the Magi did not consider him God, nor did his parents, nor was such a concept known among Jews. Therefore, it can only be respectful prostration.

③ The author states that this Greek word has the number (4352) in Strong’s Greek-English dictionary, and he lists meanings such as: expressing humility, falling at the feet, bowing, flattering, and both worship-prostration and respect-prostration.

Reference: Strong’s Greek Dictionary: entry 4352 (as cited by the author)

Evidence ④: “Kurios”​

It is claimed: in Greek, “kurios” is a special name for God, and it is used only for God Most High and the Messiah, so the Messiah is God.

Answer:

① One should not be deceived by similar names. The detail already passed under the earlier objection.

② “Kurios” is not used only for God and the Messiah. In the Greek Bible it is used for many others as well:
• For the owner of a donkey and donkeyess.

Reference: Gospel of Luke: 19:33

• For the owner of a slave girl.

Reference: Acts of the Apostles: 16:16-19

• Paul and Silas were also called “kurios”.

Reference: Acts of the Apostles: 16:30

• A king was given this title.

Reference: Acts of the Apostles: 26:25

The author states that in Strong’s dictionary, entry (2962) gives meanings such as: Sir, Master, Lord, Authority, God, which shows it is not exclusive to God.

Reference: Strong’s Greek Dictionary: entry 2962 (as cited by the author)

Evidence ⑤: The Issue of Incarnation​

One argument for the divinity of the Messiah (peace be upon him) is that he was “the Word,” and the Word became embodied and came into the world, therefore he was God. For this, they argue from the following lines:

“In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God… And the Word became flesh and lived among us, full of grace and truth…”

Reference: Gospel of John: 1:1-14

Answer:

This statement is neither Allah Most High’s direct speech nor the Messiah’s (peace be upon him). Belief is formed from the statements of these two authorities. Can a later human attach his own theory to Allah or His prophet?

In any case, the following questions arise, which lead to the conclusion that the Messiah (peace be upon him) was not God incarnate but rather Allah’s servant and messenger:

① Before the Messiah (peace be upon him), many prophets came, and in his lifetime Yahya (John), peace be upon him, was present. Jews accepted him as a prophet. Did anyone teach that the Word is God or that the Word becomes embodied? Is such teaching found in the Old Testament? Christian Semitic scholars themselves explain:
“If this belief is viewed in the background of the monotheism of the Old Testament, it appears as disbelief, and strict Jews held exactly this view.”

Reference: Qamus al-Kitab (Bible Dictionary): p. 235, 2008 edition (as cited by the author)

② Did the Messiah (peace be upon him) ever claim: I am God incarnate, or teach the doctrine of the Word becoming incarnate?

③ If the Word (the second person of the Trinity) became embodied, then it became superior to the Father, because the Father does not have this “specialty.”

④ Look at the opening words: “In the beginning was the Word.” If in the beginning there was the Word, then where is the Speaker? Does the Speaker come first or the Word?

If the Speaker is first, then the Word (God the Son) is not eternal. If the Word is first, then the Speaker (God the Father) is not eternal. Both are impossible.

If it is said: the Word was contained within the Speaker, therefore both remain eternal, then the problem becomes: the Word is called “word” when it is expressed from the speaker.

Further, as long as both were united as one being, unity remains. But once the Word came out from the Speaker and became embodied as a separate being, then they are no longer one being. God would become two, and the Christian claim “we believe in one God” becomes false, because the passage itself calls the Word “God.”

⑤ When the Word came out and became embodied, what is meant by “Word”? An attribute of the Speaker or a specific phrase?

If an attribute is meant, then after incarnation the Speaker remained without that attribute. If a specific phrase became embodied, then which phrase is it, so it can be assessed whether it has eligibility to become embodied God? And if it does, why did other words not become gods?

⑥ These opening lines in John are not the Messiah’s statements but the author’s, who is not a prophet and even his authorship as an eyewitness is disputed. Can salvation-dependent doctrine be built on a non-prophet’s statement?

⑦ When the Word was not flesh, it was not called “God the Son,” which shows it is originated. And what is originated perishes. That is why the Bible admits the Messiah’s death on the cross, and Christians also say:
“The Lord Jesus the Messiah accepted a cursed death for us.”

نعوذ بالله
“We seek refuge with Allah.”

Can God be like this?

⑧ The “sonship” begins with the Messiah’s embodiment; before that he was not “son.” This means becoming “son” is a change in divinity, while God is unchanging.

⑨ Until the Word took embodiment, it was not a “son.” So if on the cross the embodied Word died, or in other words became non-embodied, then by principle it would no longer remain “son,” because for sonship a body is necessary.

• If Christians say: after death the Word took a body again, then the question arises: did it need to be born again? If no, why was it needed before? If yes, where is that second birth?

Or did the Word remain embodied at death? Then the death of the Word must be accepted. Can God die?

The author quotes Christian scholars saying: the theory of “God abandoning the Messiah” is strange, because Father, Son, and Holy Spirit are together; they were together at the creation of the universe, at the baptism, and at the crucifixion.

Reference: Masleebi Kalimat: p. 166, Pastor Shafiq Kanwal (as cited by the author)

• If Christians say: it was not the Word that died, only the body that the Word took, then why do they say: “Jesus conquered death”? That victory would be the body’s, which was left helpless at death. Then only a human sacrificed for humans, not “God the Son,” so the atonement is not established.

⑩ If the embodied Word is God and is called God the Son, and it is also a doctrine that God is one, then this would mean only this is God. When God the Son came out of baptism, which God spoke from heaven: “This is my beloved Son”?

Reference: Gospel of Luke: 3:22

And the Holy Spirit (the third person of divinity), who came in the form of a dove at that time, then who was that embodied God?

⑪ If God the Son was embodied God, why did he say: “The Father is greater than me”?

Reference: Gospel of John: 14:28

Can anyone be greater than God?

⑫ If Jesus, upon becoming embodied, is God the Son, then why does the Bible say: “Jesus had not yet attained his glory”?

Reference: Gospel of John: 7:39

Did he gradually acquire divinity, or is God ever without glory?

⑬ What kind of embodied God is the Son if he remained separate from God even before embodiment, because the text says: the Word was with God. During earthly mission he remained separate, after death he did not merge into God but sat at God’s right hand.

Reference: Gospel of Mark: 16:19

And at the second coming he would still be separate.

⑭ If Jesus is God in a body, then by taking a body he became God, meaning: in the womb, what was God’s nourishment? Every human knows. Then there was God’s birth, then God’s circumcision, and so on. Can God be like this?

If it is answered that these matters happened to the human nature, then the question remains: when did the Word take embodiment?

⑮ If God can be embodied, then what about this Bible reference?
“They claimed to be wise but became fools, and exchanged the glory of the immortal God for images of mortal man and birds and animals and creeping things.”

Reference: Epistle to the Romans: 1:22-23

⑯ In incarnation, two things are said to unite: lahut (divinity) and nasut (humanity). If after incarnation they remain two, then what kind of “incarnate” is it? If they become one, then one must be annihilated. Which one is it?

And if it is said a third form emerged, then that is change and transformation. Can God change?

An example: when milk and water mix, neither remains pure; a third thing appears. Therefore, accepting embodiment without change is irrational.

⑰ The Messiah’s human nature is like other humans, and from Bible and Qur’an it is known that no human can see Allah in this world. So how did God become embodied in humanity?

⑱ Musa (peace be upon him) heard Allah’s voice in a manner distinct from human voices. Therefore, Bani Isra’il said to Musa: you speak to us and we will listen, but let not God speak to us, lest we die.

Reference: Exodus: 20:19

But people would hear the Messiah’s voice daily like other humans.

⑲ It is observed that when jinn enter a person, the voice changes, and observers know it is not the person speaking. If divinity put on humanity, there should have been a clear difference.

⑳ Allah cast lightning on a mountain and it could not bear it. Where does a human body have the strength?

㉑ When divine revelation descended upon prophets, their condition would change. If divinity entered the Messiah’s body, why did the expected transformation not occur?

㉒ Who was addressing people? If it was divinity, then to whom were prayers made, who suffered grief and pain? If it was humanity, then God was not the one speaking, similar to how Allah spoke to Musa through a tree.

㉓ When Allah spoke from the tree, it was in a divine manner, whereas Jesus spoke in a human manner: “I am a messenger, I am created, I am in need, I am human,” and so on.

㉔ If the Messiah (peace be upon him) was God incarnate, how could he be bound to Musa’s law and the Torah? An angel is not bound by Shari‘ah, so how could Allah be? He is far above such things.

㉕ If miracles were performed by incarnate God but expressed through humanity, then earlier prophets had no incarnation and yet some had greater miracles. Did God become weaker after incarnation?

Question​

According to Islam, the Qur’an (which is Allah’s speech) will take a form on the Day of Resurrection. Then why object to our belief?

Answer​

① What is meant is reward and goodness, not Allah’s speech itself, as Imam Nawawi نقل (quoted) the scholars’ statement.

Reference: Sharh Sahih Muslim (Imam al-Nawawi): cited by the author

② Its proof is that, according to the Prophet (peace and blessings be upon him), in the grave good and bad deeds will come in human form. The good deed will come as a handsome young man and say:

أنا عملك الصالح
“I am your righteous deed.”

Reference: Musnad Ahmad: 4/287, Hadith no. 18557 (chain authentic, Shu‘ayb al-Arna’ut), as cited by the author

And the bad deed will come in an ugly form.

③ Even if the embodiment of the Qur’an were accepted, it is not our belief that when it comes in a human form it becomes God. You, however, directly call the embodied one “God.” Therefore, this comparison does not help.

④ The affairs of the world are different, and the affairs of the Hereafter are different. Many matters will exist in the Hereafter that do not exist in the world. No one builds beliefs on such analogies.

⑤ Another difference is that in Christian doctrine incarnation requires being born from a woman’s womb, whereas the embodiment of the Qur’an, even if assumed, is not like that. Therefore, although the term “incarnation” may be said linguistically, the term “appearance” (tamaththul) is more suitable for such cases, as the Qur’an used “tamaththul” for Jibril (Gabriel), peace be upon him, when he appeared in human form without birth.

Evidence ⑥: Salvation​

It is written:
“If you confess with your tongue that Jesus is Lord, you will be saved.”

Reference: Epistle to the Romans: 10:9

And it further says:
“Whoever calls upon the name of the Lord will be saved.”

Reference: Epistle to the Romans: 10:13

So it is claimed the Messiah (peace be upon him) is God.

Answer:

① When the terms “god” and “lord” are used for humans, they mean prophet, messenger, guide, and mentor, as already detailed. So it is correct that salvation lies in accepting the Messiah (peace be upon him) as Allah’s messenger. How does that prove he is God?

This is like Muslims saying: whoever says “La ilaha illallah, Muhammad Rasul Allah” will be saved. Does anyone think Muslims are calling Muhammad (peace and blessings be upon him) God?

نعوذ بالله
“We seek refuge with Allah.”

The meaning of the Biblical references is: call upon Allah’s name and accept the Messiah as Allah’s messenger, then salvation is attained.

② If the argument is: since salvation comes through the Messiah, therefore he must be God, then many things would have to be considered gods:
• Paul also “brings salvation” in the sense of being a means.

Reference: Epistle to the Romans: 1:14

Reference: Second Epistle to the Corinthians: 9:22 (author’s citation)

• Regarding Musa it is written: “The Lord gave Israel a savior.”

Reference: 2 Kings: 13:5

• Words also “save.”

Reference: Epistle to the Hebrews: 6:9 (author’s citation)

③ If you read the full verse used as proof, it contains negation of the Messiah’s divinity:
“…and believe in your heart that God raised him from the dead…”

Reference: Epistle to the Romans: 10:9

Can God die? And which God raised this “God”?

Evidence ⑦: “The First and the Last”​

“I am the first and the last.” It is claimed this was said by the Messiah (peace be upon him), and being the first and last is a divine attribute.

Reference: Revelation: 1:18 (author’s citation)

Answer:

① The author of Revelation is “John the Seer,” but who is he? It is not known. Christian scholars themselves write that it is said the author is John, but it is not known with certainty which John. Even today, discussion continues. John was a common name among Christians and Jews. The author did not claim he was among the twelve disciples. Even dating the book is not fully certain.

Reference: Study Bible Edition: p. 2320, Bible Society Anarkali (Lahore), 2010

How can a book whose author is unknown be presented as decisive proof?

② This statement is not found from the Messiah’s own clear preaching nor from his disciples in a decisive way. It was introduced later. If the Messiah were God and this was a proof, why was it not known and taught clearly earlier?

③ In Revelation, the one who said it had head and hair white like wool and like snow.

Reference: Revelation: 1:14

The Messiah (peace be upon him) ascended to heaven in youth, so how can this be him?

④ Revelation also contains a place where an angel says: “I am Alpha and Omega, the beginning and the end.”

Reference: Revelation: 22:13

Is the angel also God?

If you read the full passage where “first and last” is said, the refutation is within it:
“I am the first and the last, and the living one. I was dead, and behold I am alive forever and ever…”

Reference: Revelation: 1:17-18

Was God ever dead?

So if the Messiah is meant, then like other statements it must be metaphorical.

Evidence ⑧: “Holy”​

It is said the Messiah (peace be upon him) was called “holy,” and Allah’s name is also “al-Quddus” (the Holy).

Answer:

① In the Messiah’s lifetime, he was not called “holy” in isolation, but “the Holy One of God.”

Reference: Gospel of Mark: 1:24

Reference: Gospel of Luke: 4:34

Reference: Gospel of John: 6:69

If he is God, then “Holy One of” which God? This shows a difference between Allah and the Messiah.

② People later called him “holy,” as can be seen in Revelation. Therefore, how can this be decisive proof?

③ In the Old Testament many were called holy. Would they all be gods?
• Elders of Israel were called holy.

Reference: Isaiah: 6:12 (author’s citation)

• “The Holy One came from Mount Paran.”

Reference: Habakkuk: 3:3

Muhammad (peace and blessings be upon him) came from Makkah (Paran). Are Christians ready to accept him as God?

• Regarding Daniel it is written that the spirit of the holy ones is in him.

Reference: Daniel: 4:5

Reference: Daniel: 5:11

When a similar statement was said before him, he did not deny it.

Reference: Daniel: 5:14

Evidence ⑨: “Almighty”​

It is claimed the Messiah (peace be upon him) was called “Almighty.”

Answer:

① The author of Revelation is unknown, as already mentioned.

② This is a weak argument because neither the Messiah himself said it, nor did his disciples. Later people often exaggerate about their leader.

③ It contradicts the Messiah’s own statements, which clearly negate absolute power, such as:
• “The son can do nothing of himself.”

Reference: Revelation: 4:8 (author’s citation)

• “To seat at my right or left is not mine.”

Reference: Gospel of John: 5:19 (author’s citation appears inconsistent)

• “I seek not my will but the will of the One who sent me.”

Reference: Gospel of Matthew: 20:20-23

Reference: Gospel of John: 5:30

Thus, by both chain and text, this proof is weak and not worthy of reliance, as the author argues.

Evidence ⑩: “Lord of the Sabbath”​

It is written:
“The son of man is lord even of the Sabbath.”

Reference: Gospel of Matthew: 12:8

Reference: Gospel of Mark: 2:28

Reference: Gospel of Luke: 6:5

It is claimed that the Lord of the Sabbath must be God.

Answer:

① Like earlier prophets, the Messiah (peace be upon him) was clarifying the rulings of Jewish law, and that is why he presented the proof of Dawud (peace be upon him). In a metaphorical sense, changes or clarifications in law are attributed to prophets.

A similar style exists in the Qur’an. For example, giving anyone besides Allah the right of law-making is making him a lord besides Allah.

Reference: Qur’an: Surah at-Tawbah 9:31

When the Messenger (peace and blessings be upon him) forbade something upon himself by personal choice, Allah corrected him:

﴿يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾
“O Prophet, why do you forbid what Allah has made lawful for you?”

Reference: Qur’an: Surah at-Tahrim 66:1

And at another place, making lawful and unlawful clear is stated as part of the Prophet’s mission:

﴿وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ﴾
“And he makes lawful for them the good things and forbids for them the impure things.”

Reference: Qur’an: Surah al-A‘raf 7:157

② Reflecting on the Bible references themselves, this meaning becomes clear. If the Messiah (peace be upon him) intended the later Christian meaning, then the present audience who were strict and fanatical Jews would have immediately issued a verdict of disbelief, as they did on another occasion when they suspected a claim of divinity.

Reference: Gospel of John: 10:30-35

Also, the term “son of man” itself is a clear proof, because God cannot be “son of man.”

③ Taking a divine meaning from this conflicts with the Messiah’s other statements where he declares himself without independent power (references already passed).

④ Consider it this way as well: Allah is the Owner of the heavens and the earth. If people say “I am the owner of land,” does that mean a claim to divinity? Such expressions exist abundantly in every language and in the Bible as well.

 

[Danial]

Christian Arguments from the Noble Qur'an and Their Analysis​

First Proof: Calling the Messiah “Kalimatullah” (کلمۃ اللہ)​

① Claim:
The Noble Qur’an has, in many places, described the Messiah as “Kalimatullah” (کلمۃ اللہ), whereas Allah’s Word is eternal and not created.


② Response:
This Christian argument is not new. Rather, when the Christians of Najran came to the Noble Prophet (peace and blessings be upon him and his family), they also said: You do not accept that the Messiah is Kalimatullah (کلمۃ اللہ) and Ruhullah (روح اللہ)? The Prophet (peace and blessings be upon him and his family) replied: We certainly accept it. The Christians said: This is enough for us.


In response to them, Allah Most High revealed this verse:


﴿هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ﴾
“It is Allah Who has revealed this Book to you. In this Book there are two kinds of verses: the muhkamat, which are the foundation of the Book, and the mutashabihat. Those whose hearts contain crookedness keep following the mutashabih verses in search of fitnah and in an attempt to force fabricated meanings upon them, even though their true meaning is known by none but Allah. In contrast, those who are firmly grounded in knowledge say: We believe in them; all of it is from our Lord. And the truth is that only people of understanding take the correct lesson.”

Reference: Qur'an 3:7

Reference: Tafsir al-Tabari: Volume 3, Page 177

If an ambiguous (mutashabih) word can carry multiple meanings (interpretations), then to determine its true referent and intended meaning one must refer to the Speech (the Qur’an) and to the صاحبِ کلام (the explainer - Muhammad, peace and blessings be upon him and his family). This principle is accepted among all people.


If Muslims, Christians, and the followers of other religions keep this principle in mind, many issues will be resolved on their own. However, no one is prepared to remove the blindfold of prejudice. The same situation exists here as well. Therefore, these two words should be understood according to Islamic sources (the Qur’an and Hadith), and then one should reflect: does this objection remain?


See the detail below:


① The Christians used Qur’anic words to argue that the Messiah is a member (أقنوم) of the Trinity and “the son of God.” If they had read their context, they would not have fallen into this misguidance. Allah Most High says:


﴿يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا . لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا. فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ ۖ وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا .﴾
“O People of the Book! Do not go to extremes in your religion, and do not attribute to Allah anything except the truth. The Messiah, ‘Isa son of Maryam, was nothing but a Messenger of Allah, and a Word that Allah sent to Maryam, and a spirit from Him. So believe in Allah and His Messengers, and do not say: three. Stop - that is better for you. Allah is only One God; far exalted is He that He should have a son. Whatever is in the heavens and whatever is on earth belongs to Him, and Allah is sufficient as a Guardian. The Messiah will never consider it a disgrace to be a servant of Allah, nor will the nearest angels consider it a disgrace. And whoever considers His worship a disgrace and acts arrogantly, then Allah will gather them all to Himself. As for those who believe and do righteous deeds, Allah will grant them their full reward and will increase them from His فضل. But those who considered servitude a disgrace and acted arrogantly - He will punish them with a painful punishment, and besides Allah they will find neither any protector nor any helper.”

Reference: Qur'an 4:171-173

“Kalimatullah” (کلمۃ اللہ): Two Meanings According to the Qur’an​

Regarding the Messiah, this term can carry two meanings according to the Qur’an, and neither benefits the Christians.


① First meaning:
It refers to a “word” of Allah that was created (brought into existence), not Allah’s eternal attribute.


The proof is in these verses:


﴿إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ۔ وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ ۔ قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ۔﴾
“And when the angels said: O Maryam! Allah gives you glad tidings of a word from Him. His name will be the Messiah, ‘Isa son of Maryam - honored in this world and the Hereafter, and among those brought near. He will speak to people in the cradle and in mature age, and he will be among the صالحين. She said: My Lord! How can I have a child when no man has even touched me? The reply came: It will be so - Allah creates whatever He wills. When He decides a matter, He only says to it: Be, and it becomes.”

Reference: Qur'an 3:45-47

Here the phrase يخلق ما يشاء appears, which is clear evidence that this “Kalimatullah” (کلمۃ اللہ) is created. Yet the Christian belief is that Allah’s attribute of speech became embodied and entered the world in the form of the Messiah (peace be upon him). So how can something created be Allah’s eternal attribute?


“Kalimatullah” is exactly like when Salih (peace be upon him) was given the miracle of the she-camel and it was called “ناقۃ اللہ”. Likewise, the Ka‘bah in al-Masjid al-Haram is called “بیت اللہ”. This does not mean these are parts or portions of Allah. Rather, all of these are created. However, due to their honor, nobility, and virtue, they are attributed to Allah. This is called an honorific attribution (اضافت تشریفی).


Further support can be seen in the Bible, for example:


• The mountain on which Ibrahim (peace be upon him) came to sacrifice his only son is called “the mountain of the Lord” in the Bible.

Reference: Genesis 22:14

• The Ark of the Covenant is called “the Ark of God.”

Reference: Samuel 3:6

• The Temple is called “the house of the Lord of Hosts.”

Reference: Zechariah 9:8

• It is also called “the holy one of God.”

Reference: 2 Corinthians 16:6

Are Christians prepared to believe that the mountain, the ark, the temple, and the like are eternal?


② Second meaning:
“Kalimatullah” refers to the word كن, which was the cause of the creation of ‘Isa (peace be upon him). Therefore, the well-known commentator Shaykh Muhammad Amin al-Shinqiti (may Allah have mercy on him) writes in his explanation of the above verse:


لم يبين هنا هذه الكلمة التى أطلقت على عيسى لأنها هي السبب فى وجوده من إطلاق السبب وإرادة مسببه، ولكنه بين فى موضع آخر أنها لفظة كن، وذلك فى قوله: ﴿إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ﴾
“He did not clarify here the word that was applied to ‘Isa, because it was the cause of his existence - mentioning the cause while intending what it causes. But He clarified in another place that it is the word كن, and that is in His statement: ﴿إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ﴾.”

Reference: Tafsir Adwa' al-Bayan: Volume 1, Page 200

At this place, the specific clarification of the word spoken for the creation of ‘Isa (peace be upon him) is not stated. But elsewhere the explicit mention of “kun” exists, as in this verse:


﴿إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ﴾
“Surely the example of ‘Isa with Allah is like the example of Adam: He created him from dust, then He said to him: Be, and he became.”

Reference: Qur'an 3:59

Here, by mentioning the word “kun” which was the cause of ‘Isa’s creation, the intended meaning is the cause itself (Allah Most High’s will).


Imam al-Ghazali (may Allah have mercy on him) also said something similar.

Reference: al-Radd al-Jamil li-Ilahiyyat ‘Isa bi-Sarih al-Injil (Abu Hamid al-Ghazali): Page 166; al-Da‘i ila al-Islam (Ibn al-Anbari): Page 376

This is also supported by this Qur’anic verse:


﴿إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ﴾
“Indeed, Allah gives you glad tidings of a word from Him; his name is the Messiah, ‘Isa son of Maryam.”

Reference: Qur'an 3:45

Meaning: a word from Allah - not His eternal attribute.


Its example from the Bible is as follows:


• The heavens were made by the word of the Lord, and all their host by the breath of His mouth.

Reference: Psalms 6:33

So did the heaven become a part of God?


Specifically regarding the Messiah (peace be upon him), it is said that when Jibril (peace be upon him) brought the glad tidings of his birth to Maryam (may Allah be pleased with her), after the conversation he said: because the word from God will never be ineffective.

Reference: Luke 37:1

Another Angle of Clarification About “Kalimatullah”​

If merely saying “Kalimatullah” can make someone a god or a part of the divine being, then the Qur’an tells us that Allah’s words are countless. Do they all carry the same ruling?


For example, the Noble Qur’an says:


﴿قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا ‎﴾
“Say: If the sea were ink for writing the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted - even if We brought the like of it as additional supply.”

Reference: Qur'an 18:109

In another place it says:


﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾ ‎
“If all the trees on the earth were pens, and the sea were ink - aided by seven more seas - the words of Allah would still not be exhausted. Indeed, Allah is Mighty, Wise.”

Reference: Qur'an 31:27

Second Proof: Calling the Messiah “Ruhullah” (روح اللہ)​

① Claim:
In the Noble Qur’an, the Messiah (peace be upon him) is called Ruhullah (روح اللہ), meaning Allah’s life, which is eternal. Therefore, the Messiah would be eternal and everlasting.


② Response:
Christian philosophers claim that this term means Allah’s eternal life, but in reality it is not so. Because in the Qur’anic phrase وروح منه, the word من is not for “part” (تبعيض) but for something being issued forth. Therefore the translation would be: a spirit that issued from Him (Allah).


As stated in Tafsir al-Bahr al-Muhit:


ومعنى روح منه أي: صادرة، لأنه ذو روح وجد من غير جزء من ذي روح، كالنطفة المنفصلة من الأب الحي، وإنما اخترع اختراعا من عند الله وقدرته. وقال أبى بن كعب: عيسى روح من أرواح الله تعالى الذى خلقها واستنطقها بقوله: ألست بربكم قالوا بلى بعثه الله إلى مريم فدخل. وقال الطبري وأبو روق: وروح منه أى نفخة منه، إذ هي من جبريل بأمره.
“The meaning of روح منه is: a spirit that issued forth, because ‘Isa (peace be upon him) is a being of spirit who came into existence without being a part of a being that already has spirit, like the drop separated from a living father. Rather, he was created as a fresh creation by Allah and His power. Ubayy ibn Ka‘b (may Allah be pleased with him) said: ‘Isa is a spirit from the spirits of Allah Most High which He created, and He made them speak by His statement: ألست بربكم - they said: بلى. Allah sent that spirit to Maryam and it entered her. Al-Tabari and Abu Rawq said: روح منه means a نفخة from Him, because it was from Jibril by His command.”

Reference: Tafsir al-Bahr al-Muhit (Abu Hayyan al-Andalusi): Volume 4, Page 143, Dar al-Fikr (Beirut), 1420 AH

A similar usage appears in these Qur’anic verses as well:


﴿وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ‎﴾
“He has subjected to you whatever is in the heavens and whatever is on the earth - all of it is from Him. Indeed, in that are signs for people who reflect.”

Reference: Qur'an 45:13

﴿الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ ۖ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ﴾
“Satan promises you poverty and commands you to indecency, while Allah promises you forgiveness from Him and فضل. And Allah is Vast, Knowing.”

Reference: Qur'an 2:268

In the Bible too, there are many sentences like this:


① Paul writes:


هذا كله من الله
“This is all from God.”

Reference: 2 Corinthians 18:5

② It is written:


من يؤمن بأن يسوع هو المسيح فهو مولود من الله
“Whoever believes that Jesus is the Messiah is born of God.”

Reference: First Epistle of John 1:5

③ It is written:


كل مولود من الله لا يعمل الخطيئة لأن زرع الله ثابت فيه
“Everyone born of God does not commit sin, because His seed remains in him.”

Reference: First Epistle of John 3:9

④ It is written:


أيها الحبيب لا تتبع الشر، بل الخير من يعمل الخير فهو من الله
“O beloved, do not follow evil but good. Whoever does good is from God.”

Reference: First Epistle of John 11:1

Are Christians prepared to accept that all created things, those who accept the Messiah (peace be upon him) as the Messiah, and those who do righteous deeds are parts or portions of Allah Most High? Even for them, the word من is used. In fact, in the second and third references there is talk of being born of Allah. Clearly, there is no option in these sentences except to take the meaning as “from Allah” (i.e., originating from Him), and nothing else.


So just as in the Qur’an and Bible sentences the word من is for origination (صدور/ابتدا), likewise in روح منه it is for a created being that issued from Him.

The Word “Ruh” for Others Besides the Messiah (peace be upon him)​

According to the Noble Qur’an, the word روح is not exclusive to the Messiah (peace be upon him). Rather, this word is also used for Jibril (peace be upon him).


(Hafiz Ibn Hazm writes


كل روح فَهُوَ روح الله تعالى، على الملك، لكن إذا قلنا : روح الله، على الإطلاق: يعني بذلك جبريل، أو عِيسَى عَلَيْهِما السّلام، كَانَ ذلِك فضيلة عَظِيمَة لهما الفصل في الملل: 9/3
“Every spirit is the spirit of Allah Most High in the sense of ownership - meaning He is its Master (and He sends it through an angel). However, when we say ‘Ruhullah’ in an unrestricted way, it means Jibril or ‘Isa (peace be upon them), because both have a great virtue in this regard.”

Reference: al-Fisal fi al-Milal: Volume 3, Page 9

Allah Most High says:


﴿فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا﴾
“She secluded herself from them behind a veil. Then We sent to her Our spirit, and he appeared before her as a well-proportioned human.”

Reference: Qur'an 19:17

Elsewhere, he is named Ruh al-Quds, and in a third place, Ruh al-Amin:


﴿قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ﴾
“Say to them: Ruh al-Quds has brought it down, correctly, from your Lord, so that it may strengthen the faith of those who believe, and as guidance and glad tidings for the المسلمين.”

Reference: Qur'an 16:102

﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ﴾
“The trustworthy spirit has brought it down.”

Reference: Qur'an 26:193

The reason Jibril (peace be upon him) is called روح is that he does not have a material body. Thus, when he came to Maryam (peace be upon her), he took the form of a human. Allah Most High says:


‏ ﴿فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا﴾
“She secluded herself from them behind a veil. Then We sent to her Our spirit, and he appeared before her as a well-proportioned human.”

Reference: Qur'an 19:17

He blew into the opening of Maryam’s garment, and by Allah’s command pregnancy occurred. The birth of the Messiah (peace be upon him) took place through the blowing of Jibril (peace be upon him). As the Noble Qur’an says:


﴿وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ﴾
“And she who guarded her chastity - We breathed into her from Our spirit, and We made her and her son a sign for all the worlds.”

Reference: Qur'an 21:91

This honor was also granted to Adam (peace be upon him). When he was made from clay, then Allah breathed into him from His spirit. The Qur’an says:


﴿فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ﴾
“So when I have fashioned him and breathed into him from My spirit, then fall down before him in prostration.”

Reference: Qur'an 15:29

In summary, among Muslims this attribution is one of honor and respect - which is called a “honorific attribution” (نسبت تشریفی) - not to declare it a part of Allah’s essence as the Christians claim.

Reference: Amir al-Tafsir: Volume 5, Page 319; Tafsir al-Khazin: Volume 5, Page 222; al-Tahrir wa al-Tanwir: Volume 17, Page 138

If the Christian argument is accepted, then Adam (peace be upon him) would be more deserving of being called “God” than the Messiah (peace be upon him). And in the Noble Qur’an, the two are described as comparable. Allah Most High says:


﴿إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ﴾
“Surely the example of ‘Isa with Allah is like the example of Adam: He created him from dust, then He said to him: Be, and he became.”

Reference: Qur'an 3:59

Is any Christian prepared to accept Adam (peace be upon him) as God as well?

The Word “Ruh” and the Bible​

That is the Qur’anic teaching. Now if we look at the Bible, it also mentions that Allah sent “spirit” from Himself to many people - so are they also like God?


For example:


① Then the Lord said to Moses: Look, I have called “Bezalel son of Uri son of Hur” by name from the tribe of Judah, and I have filled him with the spirit of God in wisdom, understanding, knowledge, and every kind of skill (Christians are uneasy with the word Allah, but in both places - and the second place is in the next reference - the Urdu Bible uses this very word. Therefore, their claim that “Allah” was the name of an idol (Allah forbid) remains rejected forever).

Reference: Exodus 3۔1:31

In the Bible, the words for this are:


وملأته من روحي.
“And I filled him from My spirit.”

Reference: Exodus 3۔1:31

② When Moses went and conveyed this revelation to the Children of Israel, the same wording appears there as well.

Reference: Exodus 35:30-330

③ Moses said: Are you jealous for my sake? Would that all the Lord’s people were prophets, and that the Lord would put His spirit into all of them.

Reference: Numbers 11:29

Meaning: according to them, Allah’s spirit is placed into all prophets. Then what special distinction remains for the Messiah (peace be upon him)?


④ You withhold their breath and they die, and then they return to dust; then You send Your spirit and they are created.

Reference: Psalms 104:29-30

⑤ If He were to take back His spirit and His breath, all mankind would perish together and man would return to dust.

Reference: Job 34:14-15

From these two references it is known that every human has “Allah’s spirit.” So are all of them gods?


⑥ The Messiah (peace be upon him) said: What is born of the flesh is flesh, and what is born of the spirit is spirit.

Reference: John 3:6

Further on it is written: God is spirit.

Reference: John 4:24

Now we look in the Bible itself: who is “born of God”? It says:


• Whoever believes that Jesus is the Messiah is born of God.

Reference: First Epistle of John 1:5

• In the Gospel of John it is written that those who believe in the Messiah are born not of blood, nor of the desire of the flesh, nor of the will of man, but of God.

Reference: John 13:1

• It is further written: Beloved, let us love one another, because love is from God; and whoever loves is born of God.

Reference: First Epistle of John 4:7

In this way, Christians and Muslims all became “spirit,” because everyone accepts ‘Isa (peace be upon him) as the Messiah. Likewise, those who love - regardless of their religion - are also “spirit.” So are Christians prepared to call all of them God or accept them as a part or portion of God?


⑦ Paul told his disciples: Do you not know that you are God’s holy place and that God’s spirit dwells in you?

Reference: 1 Corinthians 16:3

⑧ Regarding himself, Paul said: And I think that God’s spirit is in me as well.

Reference: 1 Corinthians 4:7

⑨ It is written: Beloved, do not believe every spirit, but test the spirits whether they are from God or not, because many false prophets have arisen in the world. You can recognize the spirit of God in this way: whoever confesses that Jesus has come in the flesh is from God.

Reference: First Epistle of John 4:1۔3

In the Arabic Bible here are the terms “روح الله” and “روح من الله.” Clearly, Christians interpret these references in some way so they can be protected from the charge of shirk. So why can a similar interpretation not be made for the word used regarding the Messiah (peace be upon him)?

Why Was the Messiah (peace be upon him) Called “Ruh minhu” (روح منه)?​

In the Noble Qur’an, the word روح has been used with several meanings. First, look at those, then we will proceed:


① An angel - meaning Jibril (peace be upon him)


‏ ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ﴾ ‎
“The trustworthy spirit brought it down.”

Reference: Qur'an 26:193

﴿فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا﴾ ‎
“She secluded herself from them behind a veil. Then We sent to her Our spirit (the angel), and he appeared before her as a complete human.”

Reference: Qur'an 19:17

﴿قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ﴾ ‎
“Say to them: Ruh al-Quds brought it down correctly from your Lord, so that it may strengthen those who believe, and as guidance and glad tidings for the Muslims.”

Reference: Qur'an 16:102

‏ ﴿تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ﴾
“The angels and the spirit descend in it by the permission of their Lord with every command.”

Reference: Qur'an 97:4

② The human soul:


﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا﴾
“They ask you about the روح. Say: the روح is from the command of my Lord, and you have been given only a little of knowledge.”

Reference: Qur'an 17:85

③ Help and support:


﴿وَأَيَّدَهُم بِرُوحٍ مِّنْهُ﴾
“Allah supported the believers with a روح from Him (support and help).”

Reference: Qur'an 58:22

④ Divine revelation:


﴿وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ﴾
“And in this way (O Muhammad!) We sent to you a روح (revelation) from Our command. You did not know what the Book was, nor what faith was; but We made this روح a light by which We guide whom We will from Our servants. And surely you guide to a straight path.”

Reference: Qur'an 42:52

﴿يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ﴾
“He sends down the angels with this روح (revelation) from His command upon whom He wills from His servants (with the instruction): warn the people that there is no deity besides Me, so fear Me.”

Reference: Qur'an 16:2

Observe that the meaning and concept described by the Christians is not used in any verse of the Noble Qur’an. Therefore, it is merely their assertion and forceful insistence.


In any case, considering these four meanings, the Messiah (peace be upon him) can be called “Ruh minhu” (روح منه) in these ways:


(Why was the Messiah (peace be upon him) specifically called روح منه when all spirits are from Allah Most High? Imam Ibn Taymiyyah (may Allah have mercy on him) writes


وسماه روحه، لأنه خلقه من نفخ روح القدس فى أمه، لم يخلقه كما خلق غيره من أب آدمي (الجواب الصحیح لابن تیمیہ: 302/3)
“He called him His spirit because He created him through the blowing of Ruh al-Quds into his mother; He did not create him as He creates others through a human father.”

Reference: al-Jawab al-Sahih (Ibn Taymiyyah): Volume 3, Page 302

• Jibril (peace be upon him) was specially appointed by Allah Most High to deliver the glad tidings of him.


• Unlike the normal method of pregnancy, his روح (human soul) was blown into Maryam (peace be upon her).


• Allah Most High supported the Messiah (peace be upon him) in a special way, saved him from the grasp of the Jews, and raised him alive to the heavens. The special angel appointed for this help is also called Ruh al-Quds, as mentioned in three places in the Qur’an: Surah al-Baqarah, verse 87 and 253, and Surah al-Ma'idah, verse 110.

Reference: Qur'an 2:87; Qur'an 2:253; Qur'an 5:110

• Since his birth was outside the usual method of conception and delivery and occurred through the word كن, he was given this title because he is the result of the word كن (which is revelation).

The Reason for “Ruh minhu” and the Bible​

Now we come to the Bible. You have already seen the earlier references where the word “spirit” appears with different meanings. Their summary is:


• Allah’s فضل and mercy - since the Messiah (peace be upon him) was born by Allah’s special فضل and mercy, this could also be a reason.


• Human soul - the Messiah (peace be upon him) had a human soul.


• Divine revelation - he was born as a result of Allah’s word كن, which is revelation.


• Prophet - the Messiah (peace be upon him) was a prophet.


• Power


For this last meaning, see the following statement. The Messiah (peace be upon him) said:


• If I cast out evil spirits with the spirit of God, then the kingdom of God has come upon you.

Reference: Matthew 12:28

The Gospel of Luke records it in this way:


• If I cast out evil spirits by the power of God, then the kingdom of God has come upon you.

Reference: Luke 11:20

Meaning: “spirit” is translated as “power.” Therefore, since the Messiah (peace be upon him) was born by Allah’s power, this title also applies to him.

Third Proof: The Qur’an Calls the Messiah (peace be upon him) “Creator”​

① Claim:
The Noble Qur’an calls the Messiah (peace be upon him) خالق, and this word is used only for Allah Most High.


The verse is:


﴿وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي﴾
“(Allah Most High is addressing the Messiah, peace be upon him, And when you would create from clay a form like the shape of a bird by My permission, then you would blow into it and it would become a bird by My permission, and you would heal the blind and the leper by My permission.”

Reference: Qur'an 5:110

In another place, the response of the Messiah (peace be upon him) is quoted as:


﴿أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ﴾
“I create for you from clay a bird in the form of a bird; then I blow into it, and it becomes a bird by Allah’s permission.”

Reference: Qur'an 3:49

② Response:
Misguided people have always tried hard to twist straightforward speech. The same is the case here. Consider the following:


① Allah Most High, in clearly describing His being the Creator, mentioned three qualities:


• “The Creator of everything.”

Reference: Qur'an 39:62

• “The One Who originates anew without a model or example.”

Reference: Qur'an 6:101

• “The One Who brings things from non-existence into existence with precise measure and in accordance with the requirements of creation - meaning al-Bari.”


And this is only an attribute of Allah Most High.

Reference: Tafsir Adwa' al-Bayan: Volume 8, Page 123 (under Tafsir Surah al-Hashr, verse 24)

If Allah Most High mentioned someone other than Himself being a “creator,” then that description was restricted and limited to a specific thing. As mentioned in the argument regarding the Messiah (peace be upon him): he was called a “creator” only because he formed the shape of a bird from clay, and even this shape was made by Allah’s command. Can such a being be Allah?


② What difficulty is there in shaping a bird-form from clay? Ordinary people also shape such things. What special mastery is in it? Should they also be called Allah? The reality is that Allah Most High never permitted human beings to make images and statues, but He granted a special permission only to the Messiah (peace be upon him). That is why this is mentioned among his special characteristics. This is also why Allah’s permission and authorization is mentioned for it.


In any case, his real miracle is blowing into that shape - and by Allah’s command it would become a bird.


③ Since the Christian argument is based on the Noble Qur’an, when we keep the complete wording in front of us, the foundation of their claim looks like it is made of sand. Because here it is also clarified that the Messiah (peace be upon him) made the bird-shape by Allah’s command and permission. Can one who is in need of permission from someone be Allah?


④ If the Messiah (peace be upon him) himself were Allah, and then he takes permission from himself to do a work, this is completely impossible and meaningless.


For further detail, see:

Reference: al-Jawab al-Sahih li-Man Baddala Din al-Masih: Volume 4, Pages 27-33

⑤ The Messiah (peace be upon him) only made a bird-shape, and this was made a proof of his divinity. But the Bible shows that through the miracle of Harun (peace be upon him), countless lice were produced - and they were living. It is written:


• Then the Lord said to Moses: Tell Harun to stretch out your staff and strike the dust of the earth, so it becomes lice throughout the land of Egypt. They did so, and Harun stretched out his staff and struck the dust of the earth, and lice came upon man and beast. All the dust of the land of Egypt became lice, and the magicians tried to produce lice by their magic, but they could not, and lice remained upon man and beast (according to the Catholic sect, they were mosquitoes, while in the Protestant Bible the word is “lice.” Another difference here is that according to the Catholic Bible, the magicians tried to drive these mosquitoes away by their magic, while in the Protestant Bible it says they tried to produce more lice by magic).

Reference: Exodus 8:16-18

Clearly, this occurred by Allah’s command, and it is a miracle of Harun (peace be upon him) that indicates his prophethood - not divinity.


⑥ If, due to the word “create” (تخلیق/پیدا کرنا), the divinity of ‘Isa (peace be upon him) is taken as established, then many “gods” would appear from the Bible as well, such as:


• Asher will produce rich bread.

Reference: Genesis 30:49

• The earth produces its vegetation.

Reference: Isaiah 61:11

• Remove all these sins by which you have sinned, and create for yourselves a new heart and a new spirit.

Reference: Ezekiel 18:31

• Teacher! Moses wrote for us that if a man’s brother dies without children and leaves a wife, then his brother should take the wife so that he may raise up offspring for his brother.

Reference: Mark 12:19

In the Gospel of Luke, similar “create/produce” wording is also found at 20:28. Although the meaning of these passages is clear in its place, we mentioned them only to refute using the mere word. Meaning: when a single word is used for two different persons, it does not require that both become identical in every respect.


⑦ The Noble Qur’an shows that the word خالق is used for two meanings:


• Making an outward form and shape. In this sense, it has been used for other than Allah as well, as Allah Most High says:


﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾
“So blessed is Allah, the best of those who make.”

Reference: Qur'an 23:14

This is also supported by the prophetic hadith in Sahih al-Bukhari, where Allah Most High will rebuke image-makers on the Day of Judgment, saying:


أحيوا ما خلقتم.
“Bring to life what you created.”

Reference: Sahih al-Bukhari: Book of Sales, Chapter: Trade in what is disliked, Hadith no. 2105

Regarding the Messiah (peace be upon him), the meaning is the same, and the words of the verse are explicit that they used to make something like the shape of a bird.


• Bringing into existence from non-existence and giving life. In this sense, it is used only for Allah Most High. Therefore, He attributed the creation of everything to Himself, and explicitly negated it for anyone else:


﴿ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ﴾
“That is Allah, your Lord. There is no deity except Him - the Creator of everything - so worship Him. And He is Disposer over everything.”

Reference: Qur'an 6:102

In another place, Allah Most High asked with a rhetorical question of denial (استفہام انکاری):


﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ﴾
“Is there any creator besides Allah?”

Reference: Qur'an 35:3

Fourth Proof: Giving News of the Unseen (غیب کی خبریں دینا)​

① Claim:
The Noble Qur’an shows that the Messiah (peace be upon him) used to inform people about the unseen, and this is only Allah’s attribute. The verse is that he said to his people:


﴿وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ﴾
“And I inform you of what you eat and what you store in your houses.”

Reference: Qur'an 3:49

② Response:


① Allah Most High would inform the Messiah (peace be upon him), and then he would disclose it to the people. In the Bible, his statement is mentioned as:


• I can do nothing of myself; as I hear, I judge.

Reference: John 30:5

In verse number 19 of this chapter it says:


• So Jesus answered and said to them: Truly, truly, I say to you: the son can do nothing of himself, except what he sees the father doing.


The Noble Qur’an also points to this principle:


﴿وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ﴾
“And Allah is not such that He would disclose the unseen to you; rather, Allah chooses from His messengers whom He wills (and informs him of the unseen).”

Reference: Qur'an 3:179

In another place it says:


﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا ‎.‏ إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا .﴾
“Allah is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He approves - and even then He appoints guards before him and behind him.”

Reference: Qur'an 72:26-27

② For the sake of argument, also look at these Bible references which show that several other people were informed of the unseen and told it. Would they also gain the right to be God?


① Ayyub (peace be upon him) knew the thoughts of his friends’ hearts.

Reference: Job 12:27

② A man named Hanania accepted Christianity. He sold his property and presented the money in service to the apostles, but kept some for himself. Then Peter said to him: Satan has put this into your heart, that you lie to the Holy Spirit and keep back some of the money of the land. Out of shame he died. When his wife came, she was also scolded, and she also died.

Reference: Acts of the Apostles 5:1-11

Summary:
The Messiah (peace be upon him) informed the Samaritan woman about her circumstances and exposed her lie, which was information of the unseen. So she said: O Lord! I perceive that you are a prophet.

Reference: John 4:19

Meaning: despite giving news of the unseen, people called the Messiah (peace be upon him) not God but a prophet, and he remained silent. If this was truly proof of divinity, then why did he not correct that woman?