In South Asia, some Christians take offense when we use particular Urdu or Arabic terms in our worship and witness to Muslims. Hazrat Isa al-Masih and Allah are the terms that create the most significant discussion. This section explains why we use these terms.
Using “Hazrat Isa al-Masih” to Refer to our Lord
Some have taken offense over the use of Isa as a name for our Lord. There is disagreement about which term to use for Jesus in Muslim evangelism. Some argue that only the name Yeshu should be used (e.g., Khudawand Yeshu, Yeshu Masih). Others use Hazrat Isa alayhi-salaam.
Etymology of the name of our Lord. In Greek, the name of our Lord is Ιησοῦς (pronounced “Iesous”). In some ancient Syriac texts, the name of our Lord was transliterated from Greek to Isho. For example, see manuscripts of the Curetonian Gospels and the Siniatic Palimpsest. It seems likely that the Arabic transliteration, Isa, was derived from this Syriac transliteration of the Greek. The Arabic name “Isa” is as faithful to the original Greek as the English name “Jesus.” The name “Jesus” for our Lord was a Latin transliteration of the Greek name of our Lord. Therefore, we should not be offended that the name Isa is incorrect for our Lord.
Why do we have different names for our Lord in different languages? One significant difference between the Christian and Muslim faith is our approach to language. In Islam, they say that the Qur’an was revealed in Arabic. Therefore, the Qur’an is read in Arabic, prayers are made in Arabic, and the Arabic language significantly influences local languages with a significant Muslim population. In contrast, the Bible was written in two languages, Greek and Hebrew. The Old Testament was translated into Greek before the birth of our Lord. In the New Testament, the Greek Old Testament is often quoted, meaning that our biblical text allows us to use Scripture translations. From a theological perspective, Christians believe that God is so great that He can understand prayers in every language and that, as our heavenly Father, He wants to hear from His children in their heart languages.
Whether to use Isa or Yeshu in Muslim evangelism in South Asia depends on the type of Muslim you are trying to reach and your evangelistic style. Many who prefer to use Yeshu focus on apologetic and polemical debate with educated, orthodox Muslims. Therefore, using a different term for Jesus helps create a clear boundary between Islamic and Christian teachings on Jesus.
Most engaging ordinary (or folk) Muslims prefer to use Isa. Using Isa helps the evangelist to enter the world of the person they are evangelizing. The goal is to reinterpret Isa from merely a prophet to Savior/Son of God/God for the Muslim listener.
Since Hazrat is a Persian term for “honored,” there is no issue in attaching that prefix. It seems to be an inoffensive term for both Muslims and Christians. In worship, we tend to use the name Khudawand Isa al-Masih. Khudawand is a term for “Lord” that implies his deity.
Regarding a suffix to Hazrat Isa, some prefer al-Masih, while others use alayhi salaam. Alayhi salaam is an Arabic phrase meaning “May the peace of God (Allah) be upon him.” In Islam, it is considered disrespectful not to use this phrase after the name of a prophet. Some Christians have objected to this phrase since Isa is the one who gives us peace. We are not able to grant peace to Him! However, this phrase is usually used in Islamic cultures to show respect. Therefore, I think it is permissible to use.
In contrast, I prefer to use a suffix of al-Masih, Arabic for “the Messiah.” There are four reasons for this preference. First, al-Masih is a term for our Lord in both the Bible and the Qur’an. Therefore, this term acts as a bridge for understanding between Christians and Muslims. Second, most Muslims see this replacement of alahi salaam with al-Masih as respectful towards our Lord. Therefore, this term seems to mitigate the removal of alayhi salaam as offensive to Muslims. Third, using this term for our Lord helps Muslims realize that I am emphasizing something different about Hazrat Isa al-Masih. It usually helps them realize that I am not simply telling them about a prophet of Islam but calling them to follow our Lord. Fourth, when training South Asian Christians, al-Masih is easier for Christians to master saying than alayhi salaam.
Can we Use Allah for God?
Likewise, some Christians are offended by the use of Allah. I tend to use Khuda for God, but sometimes using Allah is more appropriate. For example, the traditional Muslim greeting, asalamu alykum, means “May the peace of Allah be upon you.” Therefore, some Christians use only salaam (“peace”) when greeting Muslims so as not to invoke the term “Allah.” However, I believe that the term “Allah” for God is permissible for Christians to use for three reasons.
Reason #1 Etymology. Etymologically, “Allah” is related to the Hebrew term for God, “Elohim.” In the Hebrew Bible, the plural “Elohim” is commonly used; however, the singular “Elah” is also used in some places (e.g., Deut 32:15; Isa 44:8; Psa 50:22). Since both Hebrew and Arabic are in the Semitic language family, it is easy to see how the singular “Elah” and the Arabic “Allah” are related. Therefore, the root of “Allah” derives from the Hebrew word for God.
Reason #2: Historical use of Allah. Historically, both Christians and others used Allah in Arabic-speaking contexts before the advent of Islam. Before Islam, “Allah” meant God in the Arab world. Therefore, we can use “Allah” with a clear conscience since, historically, it did not hold the technical meaning of the God of the Qur’an.
Reason #3 Current use of Allah. At present, Allah is the term used or God in Arabic-speaking churches. Christians also use it as the primary word for God in other countries. Since Christians currently use Allah in worship in some languages, it is permissible to use in Urdu as well.
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