Philosophy of History: Prophet Jesus and the Foundations of Divine Civilization

The formation of a divine and universal civilization has unfolded throughout human history on an orderly, wise, and carefully designed course. According to the unchanging divine laws, the great prophets and divinely appointed successors each carried the trust of guidance during a particular historical period and under specific circumstances. Each played a strategic role in advancing society’s awareness of monotheism before passing on the chain of prophethood and divine guidance to the next messenger and guide. Within this continuous civilizational process, the mission of Prophet Jesus held an exceptional and decisive position as the fourth of the Ulul Azm prophets.

On the one hand, the mission of Prophet Jesus unfolded in a complex religious and political environment in which disputes with certain Jewish religious authorities played a significant role. On the other hand, he was commissioned to prepare the intellectual, spiritual, and epistemic foundations of society for the final Prophet, whose mission would establish the foundations of a universal civilization. The teachings of Prophet Jesus transcend geographical boundaries and historical periods, offering a firm foundation for institution-building based on justice, spirituality, and genuine peace. This study examines Prophet Jesus and the foundations of divine civilization through evolution of his mission, the function of his miracles, the historical development of sacred texts, and the historical vulnerabilities that led to deviations from Christian law.

Miraculous Birth and the Characteristics of the Age of His Mission

The birth of Prophet Jesus unfolded under extraordinary circumstances, revealing profound dimensions of human nature while also serving as a divine test. His noble mother, Mary (Peace be upon her), was the daughter of Imran and descended from Prophet Solomon. She was an honored and purified woman. The angel of revelation brought her the glad tidings of a child even though she was a virgin and had not married. Accepting such a claim in the social environment of that era would have been an arduous test and could have exposed her to harsh social judgment. By divine command, Mary withdrew to a remote place near Nazareth and secluded herself in the wilderness during childbirth. At the height of her isolation and fear, divine assistance manifested itself: A spring of pure water emerged beneath her feet, and by divine grace, a withered palm tree produced fresh dates for her [1].

The divine command to remain silent and refer all questions to the newborn was a test of insight for the Children of Israel. When the people of the city directed their accusations and taunts at Mary’s purity, the infant spoke miraculously from the cradle. He declared his servitude to God and his reception of the divine Scripture, announced his appointment as a prophet, and spoke of the obligation to establish prayer, give alms, and show kindness to his mother [2].

According to Luke, Jesus was about thirty years old when he began his public ministry [3]. Yet the social and religious conditions of his prophetic mission differed fundamentally from those of earlier periods. Moses had struggled with the ignorance of the masses and the immaturity of the Children of Israel, whereas Prophet Jesus confronted a complex, aristocratic, and corrupt network of materialistic and deviant Jewish scribes and rabbis.

The dominant force in the religious life of that period was the Pharisees. According to some interpretations, the Pharisaic scholars emphasized the outward observance of the law while neglecting its inner and spiritual meaning, allowing religious authority to become closely intertwined with worldly interests. From the Islamic theological perspective, some opponents rejected Jesus despite the divine signs accompanying his mission. Yet, driven by worldly ambition, they set out to excommunicate, deny, discredit, and ultimately physically eliminate him [4].

The Gospel traditions portray Jesus as an itinerant preacher who moved among different communities during his ministry and encountered opposition from certain Jewish religious authorities. Historical and narrative sources therefore describe him as a prophet who disappeared from public view and as a traveler on the path of God [5]. His period of public preaching appears to have been relatively short. It was a relatively brief but highly concentrated period devoted to advancing the path of guidance, training the first cadre, and confronting networks of hypocrisy.

Civilization-Building Principles in the Life and Teachings of Prophet Jesus

The practical conduct and intellectual school of Prophet Jesus contain strategic principles for building a society founded on rationality, spirituality, and justice. These principles form an important part of an essential pillar in the study of Prophet Jesus and the foundations of divine civilization, particularly in relation to divine law, monotheism, and the preparation of committed individuals.

Divine Law, Monotheism, and the Rejection of Permissiveness

Every advanced civilization must be founded upon a firm, lawful, and revelation-based system of divine law. Prophet Jesus repeatedly reminded people that he had not come to abolish the Torah but to affirm and perfect the divine commandments. In his authentic teaching, adherence to divine law (sharia) is a source of honor before God. The religion of Christ was the same religion brought by Moses, while the limited changes he introduced into certain commandments were related only to the circumstances of the time and the removal of some disciplinary restrictions and prohibitions imposed upon the Children of Israel [6].

The Finality of Prophethood and Preparation for the Final Prophetic Mission

The most fundamental structural responsibility of Prophet Jesus was to guide history from the era of limited, nation-specific religious laws toward the universal law (sharia) of the final Prophet. He was responsible for preparing society’s intellectual capacity to comprehend the truth of the finality of prophethood. The Quran’s explicit reference to Prophet Jesus announcing the coming of a messenger named “Ahmad” [7] demonstrates the centrality of this civilizational mission in his words and conduct [8].

Developing Insight amid Trials and Distinguishing Truth from Falsehood

In the formation of civilizational communities, the intermingling of truth and falsehood and the obscuring atmosphere of hypocrisy are inevitable. In the time of Prophet Jesus, the Pharisaic hypocrites used the outward appearance of religion to distort the truth. Only those who looked beyond superficial appearances and developed a deeper inner insight and the ability to distinguish truth from falsehood were able to believe in Prophet Jesus. Building a monotheistic civilization in every age requires people to develop insight through trials.

Recognizing Distortions, Confronting Extremism, and Purifying Belief

The distortion of divine teachings and exaggeration of religious leaders are among the most destructive forces in the history of civilizations. During Prophet Jesus’ mission, some attributed divinity and divine sonship to him, undermining the foundations of pure monotheism. Prophet Jesus’ conduct consistently emphasized a clear boundary against those who exaggerated his status and affirmed his complete servitude to God [9].

Training a Central Cadre and the Necessity of Relying on Committed Companions

No leader in the history of civilization-building has been able to advance divine objectives without a network of faithful, committed, and devoted individuals. In the life of Prophet Jesus, the twelve disciples and chosen helpers known as the Apostles played a central role. Through their loyalty and submission to divine commands, this core group provided a model for building the cadres of a righteous rule. This is a fundamental principle: Without first forming a devoted and deeply committed core, the development of a civilizational system is impossible. Such a committed core provides the foundation upon which a lasting civilizational structure can stand [10].

Resistance to Arrogance, Hypocrisy, and Religious Elites

Prophet Jesus never compromised with oppressive structures or dependent religious institutions [11]. His resistance to the aristocracy of the Jewish scribes and to the Roman court teaches that establishing the desired divine civilization requires direct and open confrontation with networks of disbelief and hidden hypocrisy.

Strengthening Social Ethics, the Unity of the Community, and Human Bonds

By reviving concepts such as love, compassion, forgiveness, and mutual respect, Prophet Jesus strengthened the ethical and civic foundations of civilization. His teachings redefined the bonds among human beings and created the conditions for peaceful coexistence and social cooperation—principles without which every form of civilizational organization ultimately collapses [12].

The Epistemic and Civilizational Function of Prophet Jesus’ Miracles

The miracles of Prophet Jesus were not merely supernatural events intended to provoke amazement. They were purposeful interventions aimed at breaking the intellectual dominance of the religious scholars and strengthening the believers’ commitment to pure monotheism. Within Islamic theology, prophetic miracles function as divine signs that substantiate the truthfulness of a prophet’s claim. In the case of Prophet Jesus, the Quran presents his miracles as signs performed by God’s permission [13]. From this perspective, these signs can also be understood as challenging false assumptions about human power and authority [14].

Miracles in the Scientific and Civilizational Context of the Time

According to a recurring principle in the history of religions, the miracles of prophets appeared in accordance with the conditions, crafts, and sciences in which their societies had reached a peak. At that time, sculpture, visual arts, and medical skills held a prominent position. Prophet Jesus’ miracles precisely challenged these areas of human pride:

1. Creating a bird from clay: By fashioning the form of a bird from clay and breathing into it by God’s permission, Prophet Jesus demonstrated the inability of even the most renowned sculptors of the age to rival God’s creative power [15].
2. Healing those who were born blind and those suffering from chronic skin diseases such as leprosy.
3. Raising the dead: Bringing the dead back to life by divine will was the deepest manifestation of the suspension of ordinary natural laws, demonstrating God’s absolute sovereignty over the system of life and death.
4. Revealing the unseen and bringing down heavenly food: He disclosed the hidden provisions stored in people’s homes and asked for the descent of a heavenly table to strengthen the certainty of the Apostles’ hearts [16].

These signs were essential because establishing Jesus’ prophethood was a prerequisite for affirming the mission of the final Prophet and accepting the ultimate rule of the awaited Savior from his descendants. If Jesus’ prophethood had not been established, his announcements concerning finality would likewise have lost their force. Nevertheless, some people, instead of attributing these acts to God’s permission, fell into exaggeration and attributed divinity to Prophet Jesus. The most authoritative historical and transmitted evidence concerning the reality of these miracles is the explicit testimony of the Quran. Exaggerated claims and contradictions reported in distorted ecclesiastical texts lack validity.

The Plot against Prophet Jesus and the Truth of His Ascension

As the illegitimate interests of the religious authorities among the Children of Israel came under increasing threat, they eventually resolved to physically eliminate Prophet Jesus. In this process, an infiltrator or spy revealed his hiding place. The mainstream Christian tradition maintains that Prophet Jesus was arrested and crucified. By contrast, according to the Quran and Shiite Islamic tradition, they did not succeed in killing or crucifying Prophet Jesus. Rather, another person whose appearance had been made to resemble his—or, according to Shiite narrations, one of his companions who voluntarily sacrificed himself, or the traitor himself—was arrested and killed, and the matter was confused for them [17].

According to the Quran, God raised Jesus to Himself [18]. In Shiite thought, He remains alive by divine will and will return with the advent of Imam Mahdi (Peace be upon him), playing a role in the fulfillment of the divine civilizational mission. He will pray behind Imam Mahdi and complete his civilizational mission of spreading universal monotheism alongside the Promised Savior [19].

The Development of Sacred Texts: From the Divine Gospel to the New Testament

One of the fundamental differences between the mission of Prophet Jesus (Peace be upon him) and the missions of Prophets Muhammad and Moses (Peace be upon them) concerns the way their revealed books were recorded and preserved. According to Islamic belief, a genuine book called the Gospel was revealed by God to Prophet Jesus. It contained commandments, exhortations, and the light of guidance [20].

Unlike the Quran, which was written down and preserved simultaneously with its revelation, the revealed book given to Prophet Jesus was not written or compiled during his lifetime. Instead, after his ascension, his teachings were transmitted orally from person to person. The present Christian texts known as the New Testament were compiled years after his ascension and have the following characteristics.

The Compilation of the Four Gospels and the Apostolic Epistles

The New Testament consists of twenty-seven books and epistles, including the four canonical Gospels—Matthew, Mark, Luke, and John—the Acts of the Apostles, letters attributed to the Apostles and Paul, and the Book of Revelation. Most scholars date the composition of the canonical Gospels to the latter half of the first century CE, with Mark generally regarded as the earliest, followed by Matthew and Luke, while John is usually dated toward the end of the first century.

Unlike the Quran, which Muslims regard as a revealed text preserved in its original form, the four canonical Gospels are narrative and theological works written within the early Christian communities.

The Gospel of Matthew contains a genealogy, accounts of the birth of Prophet Jesus, portions of his speeches and miracles, and a strong emphasis on the fulfillment of ancient prophecies [21].

The Gospel of Mark is the shortest of the four Gospels and places strong emphasis on Jesus’ suffering and persecution, while presenting “Son of God” as a central title for Jesus [22].

The Gospel of Luke explains the events surrounding the birth of Prophet Jesus, the mission of the Apostles, his miracles, and accounts concerning the crucifixion and resurrection [23].

The Gospel of John takes a deeply theological and philosophical approach. It presents Prophet Jesus as possessing a superhuman dimension and as the eternal Word, and it became the principal basis for the Church’s argument for the divinity of Prophet Jesus [24].

The books of the New Testament lack a coherent legal system and comprehensive practical commandments. Consequently, Christians must refer to the books of the Old Testament, particularly the Torah, for behavioral and legal guidance.

The Gospel of Barnabas and the Muslim Perspective

In addition to the official texts recognized by the Church, other works, such as the Gospel of Barnabas, also exist. The Orthodox and Catholic Churches reject this text and classify it as apocryphal.

Although the Gospel of Barnabas also contains statements that conflict with the Islamic worldview, it has attracted greater attention among Muslim scholars than the four canonical Gospels because of its compatibility with certain Islamic beliefs in rejecting divine sonship and the crucifixion, as well as its reference to the prophecy concerning the coming of Prophet Muhammad (Peace be upon him and his family), and its rejection of the Trinity.

According to the analysis of Shiite scholars, much of the original Gospel was concealed or burned by the leaders of deviation. Nevertheless, traces of authentic monotheistic ethics remain in the existing Gospels, including the prohibition of hypocrisy, avoidance of fault-finding, abstention from lying, and prioritizing the rights of others.

Paul’s Role and the Transformation of Christianity

The historical development of Christian law indicates that Christianity must be divided into two fundamental periods: the authentic era before Paul and the distorted era after Paul. Paul, or Saul of Tarsus, had previously been an extremist Jew, a fierce opponent of Jesus’ teachings, and one of those who persecuted the Apostles. He claimed that, on the road to Damascus, he encountered a light from Christ and received a mission to preach. By entering the Christian community in an organized manner, he effectively became the second founder of Christianity and blended the monotheistic law with pagan beliefs, including Mithraic traditions and Greco-Roman mythology.

Paul’s fundamental actions and deviations included:

1. Establishing the doctrine of “grace” and abolishing the Law: He declared that human beings could not attain salvation through righteous action and adherence to the commandments of the Law. Instead, salvation was a gift, or “free divine grace,” obtained solely through faith in Prophet Jesus and the offering of his blood as an atonement [25]. Through this innovation, practical commandments and human obligations were pushed to the margins.
2. Deifying Christ and promoting the theory of sacrifice and atonement: Paul gave a central place to Jesus as the Son of God [26] and to his death and resurrection [27], presenting Christ’s death on the cross as an atoning sacrifice for human sin and linking his saving work to Adam’s transgression [28]. From the Islamic theological perspective, these developments represented a departure from pure monotheism and contributed to the theological developments that eventually culminated in Trinitarian doctrine.
3. Claiming direct revelation: To discredit the true Apostles, who carried Jesus’ oral tradition, Paul claimed to have a direct spiritual connection with Prophet Jesus after his ascension and presented his own innovations as the word of God [29].
4. Securing the interests of certain Jewish religious and political elites: By abolishing the Law and eliminating social commandments, Christianity was transformed from an anti-oppression, anti-arrogance, and justice-oriented religion—one capable of undermining corrupt aristocracy—into an individualistic, weakened, and passive creed before tyrannical powers. This removed Christianity from the authentic path of divine civilization-building and rendered it passive before the objectives of forces that contributed to the transformation of its original mission.

Prophet Jesus and the Awaiting Community: A Reconsideration

A comprehensive examination of the history of Prophet Jesus’ mission reveals that the principles underlying Prophet Jesus and the foundations of divine civilization form part of a continuous process of divine civilization-building. It begins with adherence to divine law, continues through elite cadre-building and resistance against materialistic networks of hypocrisy, and ultimately reaches its fulfillment through connection with the salvific doctrine of the finality of prophethood.

The deviations introduced into Christianity after Prophet Jesus’ ascension through the influence of figures such as Paul provide a lasting warning: Protecting ideological boundaries and remaining committed to legitimate divine authority are the foundations of enduring civilizational life.

The promised return of Prophet Jesus at the advent of Imam Mahdi, and his companionship with the universal Savior, marks the culmination of this historical process and the renewed manifestation of monotheistic truth. The way Prophet Jesus lived and guided his followers—testing and refining his companions, confronting worldly ambition and hypocrisy, purifying religious distortions, and announcing the coming of the righteous rule—offers a strategic model for cultivating individuals committed to civilization-building and laying the foundations of the new Islamic civilization during the era of Occultation.

References

[1]. Quran 19:23–26.

[2]. Quran 19:30–32.

[3]. Luke 3:23, New International Version, Bible Gateway. Bible Gateway – Luke 3:23

[4]. Abolfazl Sabouri, The Story of Jesus, ed. Hope Kawani (Windhoek: Quba Mosque, 2018), “The Hypocrites,” Al-Islam.org. The Story of Jesus – Al-Islam.org.

[5]. Mahdi Muntazir Qa’im. Jesus through Shiite Narrations. Translated by Muhammad Legenhausen, Al-Islam.org, https://al-islam.org/jesus-through-shiite-narrations-mahdi-muntazir-qaim.

[6]. Sayyid Muhammad Husayn Tabataba’i, Al-Mizan: An Exegesis of the Quran, trans. Sayyid Saeed Akhtar Rizvi (Tehran: World Organization for Islamic Services, 1986), vol. 6, p. 151, Al-Islam.org.

[7]. Quran 61:5.

[8]. al-Ṣadūq, Kamāl al-Dīn wa Tamām al-Niʿma, vol. 1, chap. 8, hadith 18.

[9]. Quran 5:117.

[10]. Quran 3:52.

[11]. J. P. M Sweet, “The Zealots and Jesus.” Jesus and the Politics of His Day, edited by Ernst Bammel and C. F. D. Moule, Cambridge University Press, 1984, pp. 1–10.

[12]. Robert Ottenhof. “Jesus’ Principles for Peacebuilding.” Prajñā Vihāra, vol. 25, no. 5, 2024.

[13]. Quran 3:49; 5:110.

[14]. Suleyman Sertkaya. “Miracles Between Modern Science and Classical Thought: A Contemporary Perspective.” Religions, vol. 16, no. 12, 2025, article 1579. MDPI, 16 Dec. 2025. https://doi.org/10.3390/rel16121579.

[15]. Quran 3:49.

[16]. Quran 5:112-115

[17]. Quran 4:157-158.

[18]. Quran 4:158.

[19]. al-Ṣadūq, A Shi’ite Creed, trans. Asaf A. A. Fyzee (Tehran: WOFIS, 1982), “Concerning Resurrection (Raj’a).” https://al-islam.org/shiite-creed-shaykh-saduq/concerning-resurrection-raja.

[20]. Quran 5:46.

[21]. American Bible Society, “Bible Study Guide: Matthew,” American Bible Society, 26 Aug. 2010. American Bible Society – Bible Study Guide: Matthew.

[22]. Ibid., “Bible Study Guide: Mark.”

[23]. Ibid., “Study the Gospel of Luke.”

[24]. Ibid., “Bible Study Guide: John.”

[25]. Dale B. Martin, “Paul as Jewish Theologian,” Introduction to the New Testament History and Literature, Open Yale Courses, Yale University. Open Yale Courses – Paul as Jewish Theologian.

[26]. “Son of God.” Encyclopedia of the Bible, Bible Gateway, https://www.biblegateway.com/resources/encyclopedia-of-the-bible/Son-God.

[27]. BYU Studies. “The Doctrine of the Resurrection.” Paul’s First Epistle to the Corinthians, Brigham Young University, https://byustudies.byu.edu/online-book/pauls-first-epistle-to-the-corinthians/the-doctrine-of-the-resurrection-107.

[28]. Felipe de Jesús Legarreta-Castillo. The Figure of Adam in Romans 5 and 1 Corinthians 15. Mohr Siebeck, 2014. JSTOR, https://www.jstor.org/stable/j.ctt22nm978 .

[29]. Gal. 1:11–12.