The question why Mohammed used the word Isa instead of Yeshua is more easily asked than answered. It is a stumbling-block to every Moslem convert who reads the Arabic Scriptures. Did this name exist among the Arabs before Mohammed’s time during the days of Ignorance?” Answers given are:

1) That there is no particular significance in the form of the word, and that Mohammad invented it as a rhyming couplet to the name of Moses (Musa). In the same way he changed the name of Goliath to Jalut and that of Saul to Talut. The sons Adam in Surah 2:248-253 are called Habil and Kabil (Cain and Abel); or even the fanciful names of Harut and Marut for the names of angels who taught men sorcery (Surah 2:96). The suggestion was then, that it was a matter of rhythm however, the difficulty is that only in 5 cases is the name ‘Isa joined to that of Musa in the Quranic text.

2) A second explanation given by some Arabic lexicographers is that the word has been deliberately formed by inverting the order of the letters in the Hebrew word Yeshua but this only can be done at unsatisfactory usage of the laws of etymology.

3) Beidhawi in his commentary (Vol 1 page 96)asserts that ‘Isa is the Arabic form of the Hebrew Yeshu’a and goes on to say that it comes from a root Al-’Ayos, which signifies white mingled with red

4) Dr. Otto Pautz suggests ‘Isa corresponds with the Hebrew Esau, the name of the brother of Jacob (Israel) because his descendents all through their history stood hostile to the Israelites. Later Jews caricatured the name of Jesus by making it Esau and Mohammad took this form from the Jews at Medina, without being conscious of the sinister import connected with the name.

This term is evidently taken from the Hebrew and has the significance of the anointed, the Muslims explain it differently. They bring everything back to Arabic roots connecting it with the word Sah (to wander or go on pilgrimage), and say it is the intensive form of that root, and Jesus was the leader of wanderers. They support this sense of Jesus’ homelessness. C.H.A Field relates that when entering a Pathan village he was asked, “Is this verse in the Injil? ‘The Son of Mary had nowhere to lay his head’?” The Kusus-al anbiya (Stories of the Prophets states:-

One day Jesus saw a fox roaming though the wilderness, He said to him, “O fox! Whither art thou going?” The fox answered, “I have come out for exercise; now I am returning to my own home.” Jesus said, “every one has built himself a house; but for me there is no resting place.” Some people who heard it said, we are sorry for thee, and will build thee a house.” He replied, “I have no money”. They answered “We will pay all the expenses.” Then he said,” Very well, I will choose the site.” He led them down to the edge of the sea and, pointing where the waves were dashing highest, said,” Build me a house there.” The people said,” That is the sea, O Prophet! How can we build there?” “ Yea, and is not the world a sea,” He answered, “ on which no one can raise a building that abides?”

Although this explanation of the word is ingenious, it is evidently an attempt to escape from the ordinary significance of the root.

In Surah 19:35 Jesus is called Qaul ul Haq, the Word of Truth. An argument can be made from this and Kalimat Allah (given earlier) that these expressions portray the eternal nature of Jesus Christ, but it is doubtful whether Muslims would express this argument. Dr. St Clair Tisdall rightly states that the term Kalimah denotes the expression of what is in the mind of the speaker, who in this case is God most High. If Christ were a word of God, it would be clear that He was only one expression of God’s will; but since God himself calls Him “ the Word of God,” it is clear that He must be the one and only perfect expression of God’s will, and the only perfect manifestation of God. It was through Him the prophets spoke when He sent them His Holy Spirit. And it is clear that He Himself must know God and His Will perfectly.

There are two more expressions which must be referred to:-

Firstly, in Surah 21:91 Mary is referred to in the statement, “We made her and her Son a sign unto the worlds.” Beidhawi minimises the significance of the expression when he says: “We made her and her Son a sign unto the worlds; that is, the story of their life or their condition, for whosoever thinks of their condition is convinced of the perfection of power in God Most High, Who is the Creator.”