Prophet Isa (AS)

The position of Isa (AS) is unique among the three monotheistic religions. Whereas Jews reject him completely, Muslims believe him as a Messenger of Allah (ST) and the Christians believe in him as the 'Son of God'. Whereas Jews consider his birth illegitimate , Christians and Muslims believe that he was born to the Virgin Marry [Maryam (AS)]. Whereas the Jews of his time believed that they killed Isa (AS) , Christians believe that he died on the cross, later resurrected, was raised to the heaven, and will return and rule the world. Muslims believe that he was neither killed, nor crucified. A majority of Muslims believe that he did not die a natural death, but still lives in the body in the heaven and will return to rule the world. A minority holds the view that he a suffered a natural death, but not on the cross. The author has explained his conception in his paper (in Academia.edu) titled " The Conception of Jesus (Isa AS) – An Explanation based on the Quran and Science ". The objective of this paper was to discern if Isa (AS) suffered a natural death or was raised to heaven in body and will return. The author's analysis of the Quranic verses using a holistic approach (also called a scientific approach) to the Quranic verses regarding the event suggests the following:  (1). The verses cited most often to support the return of Isa (AS) cannot be justified for his return.  (2). The Quranic term used for the ascension of Isa (AS) within the scope of its Quranic usage, is limited to ascension of the soul, not the body. It is no different from the term used for the extraction of soul from the body of a normal human being  implying a natural death. The only difference being that his soul is closer to Allah (ST) than the souls of others. (3). A comparison of the departure of Isa (AS) with the statements used for the demi se of the Prophet (SAW) in the Quran and the statement Isa (AS) will make on the Day of Judgement also suggests that he has already passed away.

Both Christians and Muslims believe that Jesus [Isa(AS)] was born from virgin Mary [Maryam(AS)]. Since this is contrary to the normal process of human reproduction, it is considered a miracle. In this paper the author explored how it could have been scientifically possible.

His analysis suggests that the conception of Isa(AS) could have taken place by parthenogenesis, which means virgin birth in Greek. It is a reproduction process where an unfertilized egg also produces an off spring. Though it has never been proven among humans, the conception of Isa(AS) could have been one and only one case of parthenogenesis among humans.

Though much rare (1 in 100,000), he could have been a SRY negative male, which does not involve Y chromosome and which comes from a male parent. Being a word of Allah(ST), it could be that the word mutated certain genes in one of the two X chromosomes to trigger masculinity in the cell (zygote).

The Quran suggest that when it comes to language, Isa(AS) was already at least three years ahead in his brain development. It is very much possible that, his language neural network was complete by the time he was born.

Der Glaube an Christus steht im Zentrum des christlichen Bekenntnisses. Aber was heißt eigentlich »Christus«? Lassen sich die überkommenen Konzepte heute noch verständlich machen? Das Buch experimentiert mit neuen Zugängen zum Verständnis des christologischen Geheimnisses. Das Konstruktionsprinzip ist: Ein innovatives religionsdidaktisches Konzept wird jeweils mit einer bestimmten christologischen Komponente gepaart. Zum Beispiel: Was kommt dabei heraus, wenn man das Christus-Bekenntnis von der Wundertätigkeit Jesu her zu erschließen versucht und dabei die Mittel einer performativen Didaktik einsetzt? Oder: Was kommt dabei heraus, wenn man die Rede vom Königtum Christi mit dem Mitteln ästhetischen Lernens zum Thema macht? Hilft es zu begreifen, was mit dem Titel »Christus« gemeint ist, wenn man dem Motiv des Opfers und der Selbsthingabe in aktuellen Filmproduktionen nachspürt? Diese christologischen Experimente werden gerahmt durch fachwissenschaftliche Ansprüche an eine Didaktik der Christologie, durch fachdidaktische Problemanzeigen, durch interreligiöse Perspektiven und eine kritische Bilanz dessen, was aus dem christologischen Labor an praxistauglichen Impulsen hervorgegangen ist.