Chapter Fourteen: The Fruitful Messiah from Deception and Divine Religion by Sadeq Khademi

Chapter Fourteen: The Fruitful Messiah

Historical Recognition of Jesus by the Magi

Historical documents identify Jesus Christ as one of the charismatic figures endorsed by the Magian system. According to the Gospel of Matthew (dated approximately 80–90 CE and one of the four canonical Gospels of the New Testament), at the time of Jesus Christ’s birth, several Magi and religious leaders from the East arrived in Jerusalem, blessing the advent of Jesus Christ and presenting him with gifts. The relevant passage from the Gospel of Matthew reads: “Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men (Magi) from the East came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we saw his star in the East.’”

The tradition of gift-giving on Christmas originates from the offerings and presents brought by these official and legitimate Iranian spiritual leaders to the infant prophet, referred to as Magi. Christians regard this birth as the incarnation of God in the form of Christ.

The Significance of Understanding Christianity

Given that Christianity is the predominant religious and cultural force in Western civilization, with a global following exceeding 2.3 billion people, and considering that the logic of critical rationalism has been the intellectual foundation for certain philosophers, understanding Christianity assumes paramount importance. Moreover, a precise comprehension of Christianity is crucial for scholars of religion, as this faith is not in decline but ranks among the fastest-growing religions in the contemporary world. In terms of growth rate, Islam’s appeal surpasses that of Christianity, engaging in a closely contested rivalry. The discussion of Islam and its devotional faith will be addressed in its appropriate context.

While there is no doubt regarding the historical existence of Jesus, the authenticity of the Gospels that narrate his life remains unverified beyond the historical necessity or oral traditions attesting to Jesus and his followers in the first century CE. This chapter does not limit itself to historical investigation into the person of Jesus or the historical Jesus. It also encompasses the prevailing beliefs among the non-charismatic Church and contemporary Christians, namely the Christ of faith. Thus, the personality, life, and times of Jesus of Nazareth will also be explored from the perspectives of the New Testament and the Church.

The Terms Jesus and Messiah

The name Jesus, derived from Hebrew, signifies “fruitful.” His mother, Mary (born circa 12 or 13 BCE), bears a name meaning “eventful” or “restless” in Hebrew. She was deeply grieved by the tribulations of Jesus and passed away following his trial by the Sanhedrin.

In Jewish religious culture, the term Messiah denotes a leader chosen by God for prophethood and kingship. In the Tanakh, the Messiah is anointed by God. Jews regard Cyrus the Great as a Messiah. The Greek translation of the term is Christos, from which the term Christianity derives.

In Jewish tradition, a person deemed worthy of kingship, possessing both material power and spiritual authority by lineage, was symbolically anointed with sacred oil by a Jewish religious authority to ascend to the throne of Judah. In Hebrew, such a person was called Mashiah (the anointed one), translated into Latin as Messiah.

The Jewish community offers unwavering support to its members—considered the children of God, including Jews and those adhering to the covenant—forming a robust social collective. Through the rite of circumcision, Jews become members of this divine community. In Jewish belief, Judaism is a matter of lineage, and like Mazdaism, it does not necessitate proselytizing due to its racial conception of religion. The steadfast support of the Jewish community for its limited members has rendered it enduring and eternal.

Jews believe that the Messiah and savior of the Jewish people will appear in the end times, following the era of the Church, a period marked by Jewish dispersion and distress. This Messiah will establish a global Jewish kingdom. Initially, Jews regarded Jesus of Nazareth as the Messianic figure of the Torah, but later declared that he was not the divine Messiah. Christians, however, maintain that Jesus of Nazareth is the promised Messiah, the only Son of God, and God Himself, who will return to this world in the end times after the Church era, saving it from Armageddon. Armageddon is the site of the great eschatological battle between the true Messiah and the deceptive Antichrist, who will falsely establish a temporary and unstable peace in the Middle East before acting against Israel.

The History of Jewish Prophets

Given the historical prominence of Jesus, any discussion of Jesus and Christianity is incomplete without reference to Moses and Judaism. Moses, a devoted prophet endowed with authoritative revelation, lacks historical documentation, evidence, or witnesses. The Old Testament, without the corroboration of Christianity and the Qur’an, holds no historical validity. It was Christianity that revived ancient Judaism, endowed it with philosophical truth, preserved it as a source of Christian wisdom, and universalized the Jewish law, which was exclusive to the Children of Israel, through the structured Christian religion and the Church.

The charismatic Moses can be recognized and believed in through his authoritative revelation, particularly with faith in Jesus and, most notably, the Noble Qur’an. The teachings of Jesus, a beloved prophet endowed with both authoritative and spiritual revelation, lack a distinct law or legal code, as he affirmed the law of Moses, a devoted prophet with authoritative revelation. In Mosaic law, every male must be circumcised to become a member of the Children of Israel and a child of God. In Pauline Christianity, however, baptism is the path to faith and membership in the Church. Around 49 CE, this issue sparked the first crisis within the Church, as non-Pauline factions sought to mandate circumcision for non-Jewish Christians to be considered believers and saved.

The System of Divine Revelation and Prophetic Narration

Jesus was endowed with a system of prophetic revelation and divine narration. The Noble Qur’an, in Sūrah Āl ‘Imrān (3:45–49), introduces Jesus as a divine prophet and one of God’s beloved, a divine word with life-giving authority, who, through a prophetic and narrative system, communicates divine and esoteric truths in both infancy and maturity, necessitating allegiance and obedience through proclamation and expression.

Divine revelation is the impartation of knowledge from above to below, requiring no ascent. Thus, this descending divine grace can encompass both the young and the old, not only infants but even fetuses. If a fetus or infant endowed with revelation conveys a divine command and expresses, proclaims, or establishes it, obedience to it is obligatory.

In infancy, Jesus openly proclaimed possession of a revealed scripture. He declared himself, without qualification, as endowed with complete security, safety, sanctity, and infallibility, and as a bearer of truth up to the station of unity, stating: “And peace is on me the day I was born and the day I will die and the day I am raised alive.” In Sūrah Maryam, it is recorded: “So she brought him to her people, carrying him. They said, ‘O Mary, you have certainly done a thing unprecedented. O sister of Aaron, your father was not a man of evil, nor was your mother unchaste.’ So she pointed to him. They said, ‘How can we speak to one who is in the cradle a child?’ He said, ‘Indeed, I am the servant of God. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and charity as long as I remain alive. And [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I was born and the day I will die and the day I am raised alive.’ That is Jesus, the son of Mary—the word of truth about which they are in dispute. It is not for God to take a son; exalted is He! When He decrees a matter, He only says to it, ‘Be,’ and it is.” (Maryam, 19:27–35).

Based on esoteric and heartfelt knowledge acquisition, independent of conditions such as age, one can obtain information and undertake divine actions, thwarting conspiracies and countering corruption to ensure security, as Jesus secured his mother’s safety in infancy.

From the moment of his birth, Jesus claimed prophethood and possession of revealed scripture. Obedience and allegiance to him, declared in his infancy, are obligatory. God’s beloved possess, from childhood, the gift of collective intellect and wise speech, a hallmark of their beloved status.

The prophetic and narrative system does not require the blasphemous notion of divine incarnation. An infant who narrates the unseen and proclaims his esoteric power, beloved prophethood, and non-contrived leadership does so through the divine revelation and God’s narrative system, not through divinity or sonship of God.

The Distinction Between Prophetic and Imamic Narrative Systems

The narrative system in prophetic mission is necessarily endowed with divine revelation and infallibility. However, in the context of guardianship and imamate, this is not necessarily the case unless a prophetic messenger explicitly confirms the imam’s infallibility. The Children of Israel were aware of this distinction, which is why early Christian architects crafted a figure like Paul—who did not believe in Jesus during his lifetime, had a history of persecuting Christians, and was guilty of oppression—as a recipient of the Holy Spirit’s endorsement and support after Jesus. The issue of apostolic credibility was so significant that the Feast of Pentecost was established to emphasize the divine truth, authority, and validity of the apostles’ statements, particularly since they did not intend to produce a written scripture from Jesus but sought to validate Paul’s teachings. This stands in contrast to the system of guardianship and imamate, which cannot be conferred upon those with a tainted past, as such a history indicates a lack of divine support, leading to ignorance and gross injustice. This principle is explicitly articulated in the conduct of Prophet Abraham. After God subjected Abraham—not his wealth, status, or lineage—to numerous trials and afflictions, and after Abraham fulfilled them in the prime of his maturity and consummate, loving, and monotheistic devotion, adhering to all divine words (inner inspirations, commands, prohibitions, and the existential program revealed to his heart as his conscientious and esoteric religion), God bestowed upon him the gift of imamate. According to the noble verse, the system of imamate, even among divine prophets, is a contrived matter subject to divine selection and covenant. Thus, some prophets may not be imams, just as some imams are not prophets or recipients of prophetic revelation, though they possess the system of divine inspiration and narration. God states: “And [mention] when Abraham was tried by his Lord with words and he fulfilled them. [God] said, ‘Indeed, I will make you a leader for the people.’ [Abraham] said, ‘And of my descendants?’ [God] said, ‘My covenant does not include the wrongdoers.’” (Al-Baqarah, 2:124).

Imamate, leadership, and succession from a prophet in the divine contrived system are bestowed upon one who fully inherits the prophet’s knowledge, can expound and expand it, and guides people through direct deliverance, not merely by pointing the way. Additionally, an imam safeguards people from distortion and deviation, remains self-restrained against base desires, political ambitions, and misuse of authority, and possesses such knowledge, authority, and magnanimity that he does not become a pawn of worldly powers. His sanctity and resilience must be such that he never loses his divine forbearance under any circumstances, maintaining a faith that recognizes his divine mandate and trusts in God’s power, from which all powers derive and which cannot act independently but wholly embodies God’s will. Such inner assurance prevents despair, hopelessness, or seeking refuge in oppressive regimes, such as the Roman Empire, for salvation, as Paul did. Divine apostles and imams never endorse tyrannical governance. However, the accounts of Paul’s life contradict this conduct of the wise and saintly. Furthermore, Paul’s narrative system was flawed, as his expectation of Jesus’ imminent return—within days, years, or the millennium he claimed—proved false, akin to the baseless promises of some unqualified claimants today regarding the appearance of the Imam of the Age. Such a successor, apostle, or, in Christian terms, disciple cannot be divinely endorsed or supported by Jesus or the Holy Spirit to elucidate the faith, present the Gospel, or aid Christianity and God.

The Scheme of Salvation and Religious Indifference

To avoid opposition or interference in the Church’s pursuit of political dominance, Christian architects institutionalized the slogan “Moses to his religion, Jesus to his” and fostered apathy and indifference among people. While Moses was a prophet solely for the salvation of the Children of Israel and God’s children by nature, in the Church’s view, Jesus is a prophet for the salvation of all humanity, with a universal religion that delivers the message of salvation and the gospel of redemption to all, unbound by a specific people. Thus, it is not a neutral or impartial faith but seeks to guide all to its salvific path.

The system of creation and even eschatological reckoning is collective, and our entire world is our shared existence, with human destinies interconnected and unified. Philosophically and ontologically, in this collective world, each person freely pursues their path without obstructing another’s, and even divine will, grace, and decree operate contingently in the material realm, not through causal necessity, coercion, or divine compulsion, as Christian theology claims—a path without aim or end. Compatibility must align with truth and inner flexibility, not with domination or oppression, which entails accepting injustice, weakness, imposition of falsehood, and abandoning resistance against it. The Noble Qur’an, in verses such as the following, clarifies that insistence and obstinacy in disbelief or persistence in false positions do not hold accountable those who responsibly fulfill their religious duties, which may involve dissimulation, concealment, uprising, or rebellion. No one can be irresponsible for their decisions and actions: “Say, ‘Obey God and obey the Messenger; but if you turn away, then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification.’” (Al-Nūr, 24:54).

Nevertheless, the proverb “Moses to his religion, Jesus to his” emerged from a society influenced by the Church. Jesus was chosen as a prophet among the Children of Israel and affirmed Moses’ revelation. As the Noble Qur’an states: “And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear God and obey me. Indeed, God is my Lord and your Lord, so worship Him. That is the straight path.” (Āl ‘Imrān, 3:50–51).

Moses and Jesus both followed the straight path of divine servitude, not two independent, alien, or disconnected religions. Jesus’ religion was an extension of Moses’ religion, with Jesus reforming its accretions and responsibly intervening in its law and practices. Otherwise, the elders and religious leaders opposing Jesus among the Children of Israel would not have accused him of altering or distorting the faith. The system of domination, tainted by disbelief or iniquity, propagated this slogan to perpetuate its existence and legitimacy, enabling it to undertake destructive and colonial actions against people without responsibility, resistance, or accountability. A domineering system backed by force commits any disgrace without shame, as its foundation is coercion and oppression. In reality, a system of domination, driven by overt plunder and manifest injustice and opposed by free knowledge, seeks to immunize itself at a higher level by controlling thought and managing people’s beliefs through political maneuvering, rather than fostering harmonious coexistence and protecting people through healthy, respectful relationships.

The Meaning of Salvation

The beloved are recipients of God’s special grace and favor. Jesus, Joseph, and Solomon are among the beloved, unlike Abraham, who sought heart-assuredness through the revival of four birds by God’s hand, or Moses, who is not counted among this group. The hearts of the beloved are free from the slightest trace of malice, displeasure, resentment, hypocrisy, or pretense. For them, love and wrath are equivalent, and they are immersed in affection and purity when encountering God’s servants. In these encounters, they see no stranger, and in their love, there is only unity. They are liberated not only from all vices but also from virtues and the bondage of desire. True salvation is this freedom and universality. Jesus possessed salvation as a beloved and chosen one of God. The beloved exhibit divine and faithful resilience in accepting trials, even if the trial is crucifixion, bearing no dissatisfaction and carrying their own cross. Crucifixion is mentioned here illustratively, not as a historical account. The beloved live their inner divine decree by divine necessity.

Moses attained prophethood in adulthood, but Jesus possessed his perfections as a divine gift from birth, in infancy, and prior to baptism. His metaphysics is not contingent upon his baptism by John and the descent of the Holy Spirit upon him in the form of a dove. As a beloved prophet, he was imbued with divine spirit and charisma from the moment of birth, indeed from the embryonic stage in the holy Mary.

The Noble Qur’an recognizes Jesus as one of the beloved, thoroughly critiquing Christian perspectives and admonishing its leaders, urging them to accept God’s contingent kindness and benevolence: “The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a woman of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded. Say, ‘Do you worship besides God that which holds for you no [power of] harm or benefit while it is God who is the Hearing, the Knowing?’ Say, ‘O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and strayed from the sound path.’ Those who disbelieved among the Children of Israel were cursed by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. You see many of them becoming allies of those who disbelieved. How wretched is that which they have put forth for themselves in that God has become angry with them, and in the punishment they will abide eternally. And if they had believed in God and the Prophet and in what was revealed to him, they would not have taken them as allies; but many of them are defiantly disobedient. You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with God; and you will find the nearest of them in affection to the believers those who say, ‘We are Christians.’ That is because among them are priests and monks and because they are not arrogant. And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, ‘Our Lord, we have believed, so register us among the witnesses. And why should we not believe in God and what has come to us of the truth? And we aspire that our Lord will admit us [to Paradise] with the righteous people.’ So God rewarded them for what they said with gardens beneath which rivers flow, wherein they abide eternally. And that is the reward of doers of good. But those who disbelieved and denied Our signs—they are the companions of Hellfire.” (Al-Mā’idah, 5:75–86).

Those who claim divinity are driven by caprice, which diminishes humanity and sells human truth for false but profitable assertions.

Spirit of God

Jesus is the spirit of God without possessing divinity or being the son of God. The Noble Qur’an eloquently elucidates this truth: “O People of the Scripture, do not commit excess in your religion or say about God except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of God and His word which He directed to Mary and a spirit from Him. So believe in God and His messengers. And do not say, ‘Three’; desist—it is better for you. Indeed, God is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is God as Disposer of affairs. Never would the Messiah disdain to be a servant of God, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant—He will gather them to Himself all together. And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides God any protector or helper. O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light. So as for those who believe in God and hold fast to Him—He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.” (Al-Nisā’, 4:171–175).

One who is the spirit of God is a beloved of God. The technical term “beloved” translates Rūḥ Allāh (Spirit of God). Similarly, the term Nafs Allāh (Soul of God) denotes a higher horizon than Rūḥ Allāh. As Jesus possesses beloved prophethood and imamate by divine gift, he is a tranquil and assured soul that itself lives and revives.

Jesus the Truthful

Both Jesus and the holy Mary are among the truthful (ṣiddīqīn). A truthful one is endowed with the ability to maintain a pure and clear connection with the unseen and its realities, possessing an esoteric disposition and a heartfelt system. Among prophets, Jesus ranks at the forefront of divine proximity and is a prophet of exalted stations.

The Grace of the Holy Spirit

According to the Gospel of Matthew, Jesus was given to Mary by the Holy Spirit. Jews regard the Holy Spirit as divine and holy wisdom, one of the three hypostases (God the Father, the grace of Jesus the Son, and the Holy Spirit), the third person of the Trinity, a triadic belief, and of the essence of God yet distinct from God the Father and God the Son. The three hypostases are evidence of polytheism in Christianity, which ultimately leads to disbelief.

According to the Church, in the incarnation and manifestation of the Lord, the lordship and divinity of God the Father are intertwined and participatory with the divinity and lordship of God the Son and the Holy Spirit. Despite the revelation of God’s grace in Jesus the Son, divinity is not exclusive to one alone.

The Church holds that the Holy Spirit is the source of energy, strength, power, and assistance for believers, enabling them to follow Jesus more faithfully and effectively each day and to better comprehend God’s character, love, joy, patience, and other perfections.

Although the Holy Spirit is a pure soul and a real personality, like God the Father, it lacks a material body. It possesses will, has brought forth creation, and is active in the act of creation. It teaches, speaks, guides, inspires, consoles, and is the spirit of God that brings the grace of Jesus to fruition. It sanctifies and sets people apart for God, empowering them to fulfill God’s will and combat demons.

Christianity accepts intermediaries in the flow of divine grace but does not negate the divinity of these intermediaries (Jesus and the Holy Spirit).

In the perspective of Khosravani wisdom, Jesus is both the spirit of God and the recipient of the grace, assistance, and revelation of the Holy Spirit. The Noble Qur’an states: “And We gave Moses the Book and followed him up with [successive] messengers, and We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit. So is it that whenever a messenger came to you with what your souls did not desire, you grew arrogant, and some you called liars, and some you killed?” (Al-Baqarah, 2:87).

The Holy Spirit is a majestic spirit that serves as a supporter, helper, protector, teacher, and guide for God’s chosen and beloved servants, without sharing in God’s divinity. The grace of the Holy Spirit, its favor, production, and innovation are diffusive and manifold, not confined to mere reproduction or limited numerical increase.

The Holy Spirit grants both knowledge and scripture, as well as the interpretation of scripture. It also bestows renewed strength and fresh energy upon those who ascend to the celestial realms, fueling their ascent and enabling higher spiritual elevations.

Based on the teachings of the Noble Qur’an and the esoteric and intuitive experiences pursued with specialization in objective mysticism, the assistance and grace of the Holy Spirit are by no means directed toward ordinary, lowly, or even average individuals. The Holy Spirit coexists solely with exalted saints. Therefore, the Church’s teaching that all believers in Jesus benefit from the Holy Spirit is inconsistent with the realities of this glorious and majestic spirit and is among the accretions of the Church. The Holy Spirit serves God’s beloved, and even prophets and saints who are merely devotees do not attain proximity to it or become cohabitants of its secure and comforting refuge.

In Shi’ism, individuals endowed with the grace of a luminous nature and creation, who are among the beloved, benefit from higher assistance and a more potent purity than the station of the Holy Spirit in their transformative and descending journey, to say nothing of those possessing a luminous creation. The nature and manner of luminous creation are discussed in my book *Awareness and the Divine Human*.

The term “al-bayyināt” in the noble verse refers to eloquent miracles performed gently, with humility, in the natural order, and without coercion, dominance, or violence, within the context of society and in the presence of groups of people. Bayyināt may refer to revealed scripture or actual miracles.

The Enduring Conflict of Christianity

It is not the case that affirming a prophet’s mission through the Holy Spirit and the possession of clear proofs and eloquent miracles extinguishes the flames of discord in the world, nor does it ensure that all humanity uniformly recognizes and pursues truth. The Noble Qur’an, in explicating this saga of Christianity, states: “Those messengers—We favored some over others. Among them were those to whom God spoke, and He raised some in degrees. We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit. If God had willed, those after them would not have fought each other after the clear proofs had come to them, but they differed, so some of them believed, and some disbelieved. If God had willed, they would not have fought, but God does what He wills.” (Al-Baqarah, 2:253).

Disagreement, division, and sometimes devastating religious and doctrinal wars and conflicts in the material world of necessity and free will are inseparable from humanity and do not lead to mutual acceptance. God, the Lord of wise and peaceful order, with utmost decorum, speaks equally of both sides—believers and disbelievers—stating: “So some of them believed, and some of them disbelieved.”

Ethical Orientation, Magnanimity, and Nobility

Jesus is endowed with noble virtues and ethical excellences, particularly gentleness and compassion. In a world rife with confrontation, Jesus is a wronged and dignified figure who never treated anyone harshly.

Jesus is not only a prophet among the prophets of the Children of Israel but a prophet for all nations and humanity, distinguished by his composure, courtesy, humility, gentleness, compassion, sanctity, and social victimhood, as well as his exemplary ethical virtues. These qualities set him apart from a prophet like Moses.

Since divine grace and the perfection of servitude accompany Jesus, he exhibits humility, modesty, kindness, tenderness, and compassion in his interactions and discourse with God and His creation. Addressing God, he says: “If You punish them, they are Your servants, and if You forgive them, indeed, You are the Exalted in Might, the Wise.” (Al-Mā’idah, 5:118).

In the face of harm and persecution from people, Jesus harbors no resentment or curses, entrusting the affairs of God’s servants to God with gentleness and forbearance. A divine caliph and imam is flexible, possessing a powerful and unbreakable gentleness. In contrast, the narrative of Prophet Noah’s encounter with God’s servants in the Noble Qur’an is as follows: “And Noah said, ‘My Lord, do not leave upon the earth from among the disbelievers an inhabitant. Indeed, if You leave them, they will mislead Your servants and not beget except [every] wicked one and [confirmed] disbeliever.’” (Nūḥ, 71:26–27).

Karen Armstrong, in her book *Jesus*, states: “The appeal of Jesus was both charismatic and intellectual, but his power in the realm of ethical teaching was unparalleled… It is the simplicity of Jesus’ teachings that, despite the distortion and corruption of his messages, still exerts a powerful influence on the human mind.”

For the profoundly compassionate and affectionate Jesus, God, His kingdom, and the spiritual realm are paramount, and his followers pursue the unseen and the world of meaning, sometimes superstitiously and at the expense of material laws. As a beloved of God, Jesus is among those whose potential shortcomings God transforms into virtues. If the Church’s notion of the forgiveness of sins (turk awlā) implies their transformation into good deeds, it is a correct proposition tainted by accretions and superstitions. The Noble Qur’an states: “Except for those who repent, believe, and do righteous work. For them, God will replace their evil deeds with good. And ever is God Forgiving and Merciful.” (Al-Furqān, 25:70).

However, Moses operates within the framework of materiality and human endeavor. When confronted by an Egyptian soldier, he takes matters into his own hands rather than entrusting them to God, striking the soldier down in defense of the oppressed. Moses’ people, due to their proximity to materiality, are so deficient in knowledge and spirituality that, in a brief absence, they turn to the deceitful Sāmirī, forgetting a divine prophet despite his many tangible proofs.

The Jews are a materialistic people, coexisting with materialists and compatible with them. The dominant religious content for them is worldly economics and this-worldly politics.

Critiquing Christianity Through Understanding Jesus’ Character

The Church proclaims that if God has sought you out and chosen you for faith, believe so that you may be freed from drowning in sin and the darkness of waywardness. Gradually, through the whirlwind of turbulent events, you will discern truths from the heart of your faith and, through the connection, intimacy, and proximity you attain with God—faith in the person of Christ and God’s grace—freely achieve salvation and a great redemption. This is God’s good news to you and His glad tidings for His chosen servants for faith.

Understanding Christianity must begin with understanding Jesus. Christianity is Jesus himself. If we truly know Jesus, we can then analyze Christianity with precision. For this reason, we have prioritized the character of Jesus Christ in this book, following the method of the wise. By grasping Jesus’ true character, contemporary Christianity can be critiqued. The greatest miracle of Jesus is his character, which is more astonishing than even the greatest miracles.

To understand Jesus, one must evaluate him against the historical events of his life and through an analysis grounded in celestial reason and expanded understanding, independent of the Church’s institution.

In Christianity, miracles are proof of its truth and validity. According to the testimony of the Noble Qur’an, the miraculous appearance of ripe dates and a flowing stream after Mary’s childbirth, Jesus speaking in the cradle, creating a bird from clay, and bringing down a heavenly table with details not even found in the four Gospels are among Jesus’ miracles. The Qur’an narrates that Jesus himself raised the dead and occasionally revealed hidden matters about others.

Jesus is the Word of God, meaning a divine truth that collectively manifests the exalted God, possessing neither an independent essence nor autonomy, with all his reality deriving from God. He is not the son of God, as God, for His continuity and permanence, needs neither another nor a son, being eternally self-subsistent: “[Mention] when the angels said, ‘O Mary, indeed God gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary—distinguished in this world and the Hereafter and among those brought near [to God]. He will speak to the people in the cradle and in maturity and will be of the righteous.’ She said, ‘My Lord, how will I have a child when no man has touched me?’ [The angel] said, ‘Such is God; He creates what He wills. When He decrees a matter, He only says to it, “Be,” and it is. And He will teach him the Book and wisdom and the Torah and the Gospel. And [make him] a messenger to the Children of Israel, [who will say], “Indeed, I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it, and it becomes a bird by permission of God. And I cure the blind and the leper, and I give life to the dead by permission of God. And I inform you of what you eat and what you store in your houses. Indeed, in that is a sign for you, if you are believers.”’” (Āl ‘Imrān, 3:45–49).

These miracles, particularly the raising of the dead attributed to Jesus’ own authority, are imbued with scientific specialization, and science can uncover the means of their reproduction. Miracles are not beyond the grasp of science, and these very miracles testify to Jesus’ scientific stature and knowledge, which remain beyond the reach of contemporary human science.