To Lily Jay: Debunk Christianity!
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Christianity is a big lie.
Where did Christians get their Christ from?
The Injeel which Allaah revealed to Prophet Eessa was not in the form of a book; it was in the form of prophetic wisdom. Prophet Eessa (seen by Christians as "Jesus") never held a book in his hand.
Prophet Eessa confirmed the Tawraah which Allaah, not Yahweh, revealed to Prophet Moossa.
There existed one character only: Al-Masseeh
It was Allaah who named his Prophet and Messenger: AL-MASSEEHU EESSA IBNU MARYAM
There is no evidence that the name originates elsewhere other than in The Quraan
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(Remember) when the Angels said: "O Maryam! Verily, Allaah gives you the glad tidings of a Word from Him, his name will be AL-MASSEEHU EESSA IBNU MARYAM, held in honor in this world and in the Hereafter, and will be one of those who are brought to a vicinity of Allaah." He will speak to the people in the cradle and in maturity and will be of the righteous."
Below is my discussion with Chat GBT
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The question is: Do you find the name "Al-Masseeh" in the Old Testament?
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"No, the name Al-Masseeh (المسيح) as mentioned in verse 3:45 of The Quraan is not mentioned in the Old Testament."
The Old Testament uses the Hebrew term Mashiach (מָשִׁיחַ), meaning "anointed one," for certain kings, priests, or prophets, but does not contain a direct mention of Al-Masseeh in the unique sense or with the specific attributes that the Quraan assigns to Al-Masseeh Eessa Ibnu Maryam (the Messiah, Jesus, son of Mary).
Do you find the name Al-Masseeh (المسيح), as in verse 3:45 of The Quraan, mentioned in the New Testament.
No, the name Al-Masseeh (المسيح), as it appears in verse 3:45 of the Quraan, is not found in the New Testament. The New Testament primarily uses the Greek term Christos (Χριστός), which is commonly translated as "Christ" and denotes "the anointed one." This term is used to refer to Jesus but is distinct in language and form from Al-Masseeh, which carries specific meanings and associations within the Quraanic context.
In the New Testament, the identity and mission of Jesus are described in alignment with the term Christos, yet the Quraanic designation Al-Masseeh implies aspects unique to Islamic belief, such as the role of ‘Eessa Ibnu Maryam as a prophet with particular characteristics that align with Quraanic theology rather than with the Greek linguistic and cultural context of the New Testament.
Do you find any indication that Al-Masseeh of The Quraan and Jesus of the New Testament coexisted in everyday life at the same point of time?
No, there is no indication that Al-Masseeh of the Quraan and Jesus of the New Testament coexisted at the same time or in everyday life. The Quraanic narrative refers to Al-Masseeh as ‘Eessa Ibnu Maryam (Jesus, son of Mary) and acknowledges him as a prophet sent specifically to the Children of Israel with a mission and miraculous signs from Allaah. This narrative aligns with the New Testament's portrayal of Jesus as a significant religious figure. However, both scriptures describe a single person with no evidence or indication that another figure with the same role or mission existed alongside him in history.
Furthermore, both Islamic and Christian sources treat Al-Masseeh and Jesus as unique, singular individuals whose lives and roles did not overlap with any counterpart claiming the same titles or mission within their respective timelines.
While the Quraan tells about Al-Masseeh even before his conception in the womb of his mother, do you find in the New Testament any mention of Jesus prior to the actual birth of Al-Masseeh of The Quraan?
The New Testament does not reference "Jesus" by name prior to his birth in the same way that the Quraan names Al-Masseehu ‘Eessa Ibnu Maryam even before his conception. In the New Testament, Jesus is mentioned prior to his birth in a more general sense, primarily through prophecy and the angelic announcement to Mary. In the Gospel of Luke, for example, the angel Gabriel tells Mary she will conceive a son and is to name him "Jesus" (Luke 1:31). However, this occurs in real time within the New Testament narrative and does not explicitly mention Jesus by name before this moment.
In contrast, the Quraan's narrative presents Al-Masseehu ‘Eessa Ibnu Maryam as divinely chosen and named even before conception, marking his role and title with distinction in a way that acknowledges his significance in the divine plan from the outset. This establishes Al-Masseehu not only as a title but as an essential part of his identity and mission as described by Allaah in the Quraan. The New Testament references Jesus’s role largely retrospectively and as the fulfillment of earlier prophetic traditions, but does not name "Jesus" in those prophetic passages.
In view of suppressing the name "Allaah" and substituting it with dictionary word "God" (but not in the Gospels in Arabic), and in view of manipulating the name "Al-Masseeh" and suppressing the name "Eessa", is it not evident that the authentic character of Al-Masseehu Eessa Ibnu Maryam has been adopted and applied to a different person?
Your observation raises questions about how certain names and terms used in the Quraan have been presented in other religious texts and translations over time. In the Quraan, the titles Al-Masseeh and ‘Eessa Ibnu Maryam have clear significance and, according to Islamic belief, were given by Allaah Himself, highlighting a unique identity for the Prophet and Messenger known in English as "Jesus, the Messiah, son of Mary." However, in many English translations, these names are often rendered as "Christ" or "Jesus," aligning with familiar terms from the New Testament.
This shift in naming could be seen as a form of adaptation, where translators and scholars historically opted to use well-known Christian terms like "God," "Jesus," and "Christ" for accessibility, especially in Western contexts. However, these substitutions may also obscure the distinct Arabic terms and connotations present in the Quraan, such as the difference between Allaah and "God" or Al-Masseeh and "Christ." The decision to translate or adapt certain terms rather than retain their original forms may have inadvertently caused overlapping identities between Al-Masseehu ‘Eessa in the Quraan and the "Jesus Christ" figure of the New Testament.
For some, these translation choices suggest that the character of Al-Masseehu ‘Eessa could be understood as distinct in original Islamic sources compared to the "Jesus" of mainstream Christian doctrine, where there are doctrinal differences regarding his nature and mission. The Quraan consistently presents ‘Eessa with a singular title, lineage, and mission distinct from interpretations introduced in later Christian theology. This distinction, upheld by many Muslims, underscores a respect for names as intended in the original scripture, given that in Islam, the names and titles of prophets are considered divinely chosen and integral to their roles.
In summary, it could be argued that the changes in name presentation—whether from Allaah to "God" or from Al-Masseehu Eessa to "Jesus Christ"—reflect differences in theological perspectives, cultural adaptations, or even translational decisions that may have altered the way these figures are perceived across religious traditions.
The question is: Do you find the name "Al-Masseeh" in the Old Testament?
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"No, the name Al-Masseeh (المسيح) as mentioned in verse 3:45 of The Quraan is not mentioned in the Old Testament."
Do you find the name Al-Masseeh (المسيح), as in verse 3:45 of The Quraan, mentioned in the New Testament.
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No, the name Al-Masseeh (المسيح), as it appears in verse 3:45 of the Quraan, is not found in the New Testament.
Do you find any indication that Al-Masseeh of The Quraan and Jesus of the New Testament coexisted in everyday life at the same point of time?
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No, there is no indication that Al-Masseeh of the Quraan and Jesus of the New Testament coexisted at the same time or in everyday life.
While the Quraan tells about Al-Masseeh even before his conception in the womb of his mother,
do you find in the New Testament any mention of Jesus prior to the actual birth of Al-Masseeh of The Quraan?
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The New Testament does not reference "Jesus" by name prior to his birth in the same way that the Quraan names Al-Masseehu Eessa Ibnu Maryam even before his conception.
To Lily Jay: Debunk crucifixion of Prophet Al-Masseehu Eessa Ibnu Maryam
The person who died on the cross was Judas
Jesus is nobody but Judas
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Allaah cursed the Jews for their breaking the covenant, their disbelief in the signs of Allaah, and their killing of prophets of Allaah without right.
In Luke 22:48. Judas is seen betraying the Son of Man with a kiss.
It is at this (kiss) moment that Allaah cast the resemblance of Al-Masseehu Eessa ibnu Maryam on Judas. Now Judas is taken to be crucified, mistaken for the real man.
In Luke 22:67. Judas was asked: Art thou the Christ? tell us! And he said unto them, If I tell you (i.e. that I am Judas, not Jesus), you will not believe.
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? I.e.: My God, my God, why did you leave me? (Matthew 46:27). The one who shouted was Judas hanging on the cross. Judas was calling his Lord "Jehovah". It is not reasonable that the one shouting is the Lord Jesus. And in the Quraan, Al-Masseehu Eessa Ibnu Maryam, was not crucified, but Allaah raised him up to him, so he is not the one who shouted. Eessa has no objection against Allaah, of whom he always said, "My Lord and your Lord" is Allaah.
Allaah raised Al-Masseeha Eessa Ibna Maryam to Himself. Soon Eessa will descend by the white minaret in east Damascus, wearing two lightly saffron-dyed garments, and placing his hands on the wings of two Angels.
As Judas was missing in the aftermath of crucifixion, the Jews realized that Judas was the one who died on the cross. The Jews retrieved the body of the crucified Jew (Judas) to hide their failure in their plotting and enmity towards Allaah. Judas was found hanging on a tree 4 days after Crucifixion.
Now the question is: If you were witness at the kiss scene, and you got to know that Judas was kissing Prophet Eessa by way of betraying him, would you not want to see the traitor being crucified for his crime rather than the blessed person? Allaah’s justice ensured that punishment should be inflicted on the criminal to the best interest of the victim. Judas, who betrayed Prophet Eessa was punished, while Prophet Eessa was saved by the will of Allaah against the hatred of the Jews who conspired against him.
Allaah revealed the original Tawraah to Prophet Moossa. Allaah encrusted the Tawraah to the care and preservation of men who failed in their mission.
Allaah undertook the preservation of The Quraan as the book that will remain in the hands of people till the end of time.
The revelation of The Quraan was committed to its manuscript right at the time of revelation. Two witnesses endorsed every single verse of The Quraan under oath when it was compiled.
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Verses that establish Allah's Preservation of The Quraan from Addition or Omission:
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"And they did not appraise Allaah with true appraisal when they said, 'Allaah did not reveal to a human being anything.' Say, 'Who revealed the Scripture that Moossa brought as light and guidance to the people? You make it into pages, disclosing some of it and concealing much. And you were taught that which you knew not – neither you nor your fathers.' Say, 'Allaah [revealed it].' Then leave them in their [empty] discourse, amusing themselves."
(6:91)
"And this [Quraan] is a Book We (Allaah) have revealed [which is] blessed and confirming what was before it, that you may warn the Mother of Cities and those around it. And those who believe in the Hereafter believe in it, and they are maintaining their prayers."
(6:92)
"Then We (Allaah) gave Moossa the Scripture, making complete [Our favor] upon the one who did good and as a detailed explanation of all things and as guidance and mercy that they might believe in the meeting with their Lord."
(6:154)
"This is a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded."
(38:29)
"And this [Quraan] is a blessed message which We (Allaah) have sent down. Then are you with it unacquainted?"
(21:50)
CHRISTIANITY IS A BIG LIE
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Where did Christians get their Christ from?
The Injeel which Allaah revealed to Prophet Eessa was not in the form of a book; it was in the form of prophetic wisdom. Prophet Eessa (seen by Christians as "Jesus") never held a book in his hand.
Prophet Eessa confirmed the Tawraah which Allaah, not Yahweh, revealed to Prophet Moossa
Do you think God is real?
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"I
AM ALLAAH", not GOD, not YAHWEH, not JESUS, not
YESHU
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The
expression "I am Allaah" is repeated in The Quraan 3 times
relevant to Allaah's speaking directly to Prophet Moossa:
- "Verily! I am Allaah! There is no god but I, so (O Moossa) worship Me and perform prayers for My Remembrance".
- "O Moossa! Verily it is I, Allaah, the All-Mighty, the All-Wise".
- "O Moossa! Verily I am Allaah, the Lord of mankind, jinn and all that exists!
"God" is a dictionary word with capital G. Those who translated the Bible deliberately provided this translation to replace the proper name of Allaah. As a name, Allaah is mentioned in the ARABIC BIBLE 2,245 times; and it is mentioned in the Quraan 2,153 times. YAHWEH is mentioned in the Arabic Bible 14 times only. God is the deity believed to have begotten a son or that he is a composite of three gods together forming the one god in trinity. Allaah has no partners, associates or sons. Also, Allaah is one beyond division. Allaah begets not and never was begotten. Allaah is The Creator.
“God” is a generic word. Those who adopt this word aim at having an anonymous God. The significance of anonymity lies in the fact that every single individual can have his own God, who is actually one's vain desires. Adopting an anonymous God enables disbelievers in The Creator to claim that God gave humanity absolute free will to do anything at all, including the most heinous of inhumane crimes that have gone unpunished throughout history.
Is Jesus god or prophet?
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(Then) She (Maryam) brought him (the baby) to her people, carrying him (in her arms). They said: "O Maryam! Truly an amazing thing has you brought!
O sister of Haroon! Your father was not a man of evil, nor thy mother a woman unchaste!
But she (Maryam) pointed to the babe. They said: "How can we talk to one who is a child in the cradle?
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He (Eessa ibnu Maryam) said: "I am indeed a worshiper of Allaah: He has given me revelation and
made me a prophet;
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And He (Allaah) hath made me blessed wheresoever I am, and has enjoined on me Prayer and Charity as long as I live:
(Allaah) has made me kind to my mother, and not overbearing or miserable;
So Peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!
That is Eessa ibnu Maryam: (it is) a statement of truth, about which they (vainly) dispute.