Inauguration prayers offered to Isa .. Who is Isa?

The Qur'an says the Messiah is equal to other Prophets

("Al-Masihu-Isa") according to the Qur'an

Which Jesus did rick Warren pray to?
Notice he used in the name of the different Jesus that most popular religions belief in appealing to all the different secs. Surely that is Ecumenism (the coming together of all faith )at its best.


Throughout the Qur'an, we find that Jesus is always referred to as a prophet, much like all the other prophets. In Sura 2:136 he is joined with Abraham, Ishmael, Isaac, Jacob and Moses as simply one of the prophets. In Sura 43:59 he is mentioned as nothing more than a servant, and in Sura 5:78 as only a messenger. Yet in eleven instances in the Qur'an Jesus is given the title of "al-Masihu Isa," The Messiah Jesus (see Surahs 4:157,171; 3:45) or "al-Masihu ibn Maryam," the Messiah, son of Mary (see 9:31). In all 11 cases this title applies to Jesus alone. Islam, therefore, seems to join with Christianity in declaring Jesus the long-awaited Messiah promised to the Jews through the prophets of old.

Not only that, the Qur'an intensifies this title by applying to the title Masihu the article "al." In all cases, without exception, the title is written "al-Masihu." The definite article positively distinguishes him from all the other prophets.

But that is where the confusion comes in. For nowhere in the Qur'an does it say who or what the Messiah is. (2Timothy 3:5) It gives no explanation for the Messiah. In fact, great scholars in Muslim history like Zamakhshari and Baidawi admitted that al-Masihu was not an original Arabic word. Why, then, does the Qur'an acknowledge that Jesus was the Messiah, yet give no delineation of what the word Messiah means? Why give him a unique title and not explain it's significance?

Throughout the Qur'an, we find that Jesus is always referred to as a prophet, much like all the other prophets. In Sura 2:136 he is joined with Abraham, Ishmael, Isaac, Jacob and Moses as simply one of the prophets. In Sura 43:59 he is mentioned as nothing more than a servant, and in Sura 5:78 as only a messenger. Yet in eleven instances in the Qur'an Jesus is given the title of "al-Masihu Isa," The Messiah Jesus (see Surahs 4:157,171; 3:45) or "al-Masihu ibn Maryam," the Messiah, son of Mary (see 9:31). In all 11 cases this title applies to Jesus alone. Islam, therefore, seems to join with Christianity in declaring Jesus the long-awaited Messiah promised to the Jews through the prophets of old.

Not only that, the Qur'an intensifies this title by applying to the title Masihu the article "al." In all cases, without exception, the title is written "al-Masihu." The definite article positively distinguishes him from all the other prophets.

But that is where the confusion comes in. For nowhere in the Qur'an does it say who or what the Messiah is. It gives no explanation for the Messiah. In fact, great scholars in Muslim history like Zamakhshari and Baidawi admitted that al-Masihu was not an original Arabic word. Why, then, does the Qur'an acknowledge that Jesus was the Messiah, yet give no delineation of what the word Messiah means? Why give him a unique title and not explain it's significance?

The Bible says the Messiah is different to other Prophets

The Messiah is superior to other Prophets

Since the Qur'an gives us no definition for the Messiah, we must do what the Qur'an encourages Muslims to do when they have any question. In Surahs 10:94 and 21:7 the Qur'an calls on Muslims to "ask those who have been reading the Book from before thee," or in other words, those who have the scripture, the Bible. Jews and Christians find in the Bible that the title for Messiah is reserved for the specially-chosen one of God, one man alone, who stands above all other men, prophets and apostles included.

In our New Testament we find the title "ho Christos," which in Greek is a translation of the word "Messias" (See John 1:41 and 4:25). In every case where this title is used the article "ho" is included, emphasizing that, like the Qur'an, it is referring to one specific person.

The title is set forth in all of scripture as applying to God's supreme Deliverer who the Jews eagerly awaited. In the earlier periods of the Old Testament, however, there were a number of instances in which other individuals were referred to as "a Messiah" or anointed one.

In Leviticus 4:3 the title Messiah is applied to the anointed high priest in Israel. In 2 Samuel 1:14 it refers to the nation's king. In Psalm 105:15 the prophets of God are referred to as Messiah. Even the Persian king Cyrus is afforded the title in Isaiah 45:1, as it was he who prepared the way for the rebuilding of the city of Jerusalem.

But in the book of Daniel we find a specific prophecy by Daniel (Daniel 9:25) which promises that after Jerusalem is rebuilt a time would pass after which a "Mashiah," an anointed one would come.

It was this prophecy where the word Messiah was used as a title for the coming Prince of God which led the Jews to refer of him as "ha Mashiah," "the Messiah".

The prophet Isaiah spoke often of this Messiah, saying that he would come from the root of Jesse, the father of David, that he would rule all the earth and that he would slay the wicked by the breath of his mouth alone (Isaiah 11:1-5).

One prophet after another spoke of this supreme representative of God, who would be a great figure, far above all the prophets of God in honour and majesty. According to Zechariah, this supreme ruler was destined to be God's own chosen representative (Zechariah 6:12-13).

The prophet Micah predicted that he would be born in Bethlehem, and that his origin is from the beginning of time, and whose reign would last forever (Micah 5:2). Daniel called him the "son of Man," who came from the ancient of days (before time), and that all peoples, nations, and languages should serve him in an everlasting dominion (Daniel 7:13-14).

Even those during the time of Jesus held similar beliefs of the Messiah. John the Baptist (or Yahya) looked toward the coming Messiah as one far superior to himself. In Luke 3:16 he says, "I baptize you with water; but he who is mightier than I is coming, the thong of whose sandals I am not worthy to untie; he will baptize you with the Holy Spirit and with fire." And as Jesus was coming towards John, John is quoted as saying, "This is he of whom I said, 'After me comes a man who ranks before me, for he was before me'" (John 1:30).

From these passages we can see that not only the ancient prophets considered the Messiah to be someone special, but John, who was a prophet during Jesus's lifetime, considered the Messiah, whom he knew as Jesus to be far superior to himself. John spoke of the pre-existence of Jesus as the Messiah, as Micah and others had done before him. Furthermore, since he was the only prophet to rise at the same time as Jesus, he rejoiced at the honour of being appointed to reveal him to the nation (John 1:31).

The Messiah is the Son of God

Yet that was not all. From scripture we find that the Messiah was more than just the greatest prophet. The most emphatic promise of the coming Messiah as one of the sons of David was made to David himself. When David was king, he sought to build a great temple to house the ark of the covenant of God. God forbade him from doing so, through the prophet Nathan. But God did give David a special promise. We find this revealing promise in 1 Chronicles 17:10-14:

"...the Lord will build a house for you. When your days are over and you go to be with your fathers, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom. He is the one who will build a house for me, and I will establish his throne for ever. I will be his father, and he will be my son... and my kingdom for ever; his throne will be established for ever."

Initially one would assume this prophecy points to a biological son of David. According to the Qur'an Sura 17:7, David's son Solomon did build a great temple for God (the al- masjid, "the temple"). This is also echoed in the Bible. Yet, shortly after Solomon's death the kingdom of Israel was split in two, and was completely decimated within 300 years. It was thus not an everlasting kingdom. So the promise to David was not for his son Solomon.

The Jews realized that God had been referring to the Messiah in this promise to David, and the promise that He would establish his kingdom for ever now took on real importance. As a result, from this time on, the Jews coined the expression "Son of David" as a title for their coming Messiah.

But what is more important in this promise is the phrase in verse 13, which reads, "I will be his father, and he will be my son." Since this promise from God is referring to the Messiah, it clarifies who the Messiah really is. The Messiah was to be the Son of God!

David knew that the Messiah would be the Son of God and therefore he openly called him his Lord and Master in Psalm 89:26-29, 35-36, while at the same time acknowledging his dependence. This is echoed by Jesus in Revelations 22:16, where he says, "I am the root and the offspring of David..." Jesus the Messiah is his offspring, as he was born into the line of David. But ultimately he is his root, as David came originally from him.

Therefore, not only was the Messiah superior to the prophets according to the many prophets who preceded him, he could also claim the title of Son of God, which by itself completely separated him from any other person in existence.

Isa according to the Qur'an is certainly not the Jesus was prophesied many times to come in the Old Testament and who did come in the New Testament as promised. The same Jesus that was before all things were created.1 In the beginning was the Word, and the Word was with God, and the Word was God. John 1:2-5.
2 The same was in the beginning with God.
3 All things were made by him; and without him was not any thing made that was made.
4 In him was life; and the life was the light of men.
5 And the light shineth in darkness; and the darkness comprehended it not.