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Jesus' life and work are at the centre of the Last Judgement
- kesfetmekursu
- Jun 18
- 9 min read
For understandable reasons, the Qur'an says very little about what God will say at the Last Judgement (see, for example, Yunus 10:28–33).
We should therefore pay even more attention to passages that claim to reveal Allah's words on this occasion in advance. In Sura 5, verses 109–120, we find a lengthy excerpt from God's speeches at the Last Judgement. This passage should arouse our keen interest: for believers, it reveals Allah's priorities in judging people and the lessons that can be drawn from this for shaping earthly life. For non-believers, it clarifies the fundamental beliefs and concerns that Muhammad represented.
In the penultimate blog post (No. 23), we argued that Maide 5:109–120 deals with God's choice of an intercessor for humanity in the Last Judgement. Allah chooses Jesus from among his many messengers for this office. Jesus claims, with God's consent, that he is suitable for this role because he speaks only what is pleasing to God (Maide 5:116–117). Jesus thus fulfils both conditions that the Qur'an sets for an intercessor. He is the only one among all the messengers who asks God for forgiveness for his followers (Maide 5:118). God seems to grant this request (see Maide 5:119–120). Within this outer framework (see Blog 24, points A), B), C) and D)), we learn through God's statements (Maide 5:110–116) what is to be believed about Jesus and how to respond to him correctly (ibid., points AI and AII). At first, Allah's exclusive focus on Jesus is astonishing. None of the other prophets present – all of God's messengers are gathered there – are even mentioned in Allah's speech at the Last Judgement. This exclusivity requires a thorough explanation: Why does God speak exclusively about Jesus and how people should have responded to him correctly during their lifetime (verses 110–115)?
God's grace shown to Jesus, not God's judgment of Christians, is the focus
Muslim exegetes believe that the doctrine of the Trinity developed by Christians after Jesus' ascension provides the answer to why Jesus was chosen among all messengers. Since many false stories were invented about Jesus, Allah focuses on Jesus and his followers. According to these exegetes, the intention of the text is to correct the distorted Christian faith.1 In their opinion, this correction is particularly evident in two themes:
(1) God corrects the false assumption that Jesus' miracles prove his divinity by repeatedly emphasising that Jesus was only able to perform these miracles with God's express permission, not through his own divine power. (2) Allah's provocative question as to whether Jesus claimed divinity for himself and his mother (Maide 5:116) and Jesus' defensive answer (Maide 5:116–118) refute the Christian doctrine of the Trinity as false.
In my opinion, this explanation of why God chose Jesus from among all other messengers does not reflect the content of Maide 5:109–120 at all and also contradicts the message of the Qur'an. After all, it is not only Christians who are known for inventing and believing stories about prophets. If it were really Allah's intention in the present text to correct such false stories about his messengers, then all prophets would have to be mentioned at this point. Have not Jews (Tövbe 9:30) and even some Muslim sects (e.g. Alevis) also deified certain prophets? Thus, Sura 16:89 announces that Allah will choose witnesses not only against Christians, but against all peoples: 'And (bethink you of) the day when We raise in every nation a witness against them of their own folk, and We bring thee (Muhammad) as a witness against these. And We reveal the Scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (to Allah)' (M. Pickthall). The fact that all the other prophets reject Allah's question, ‘What was the response ye received (from men to your teaching)?’ out of ignorance (Maide 5:109: "We have no knowledge: it is Thou Who knowest in full all that is hidden") proves that this is not a matter of choosing an accusing witness, for which Jesus is chosen, but rather, as already explained, his choice as an intercessor.
Maide 5:109f. is not primarily concerned with correcting the views of orthodox Christians about Jesus. Maide 5:110–111 is therefore not a ‘hard confrontation’2 with false Christian views about Jesus, but rather shows the privileges that Allah granted Jesus for his service: "... O Jesus the son of Mary! Recount My favour to thee and to thy mother ..." (Maide 5:110a). This is followed by a long list of the favours bestowed: Starting with his birth, through his being endowed with the 'holy spirit' throughout his life, the all-encompassing revelation he received, and the miracles he performed with God's permission, to the reaction of the people to his work, which was watched over by God (protection from his enemies, v. 110, and revelation to his followers, v. 111).
The repeated mention that Jesus performed miracles with the express ‘permission of Allah’ (v. 110) is, contrary to what many Muslim interpreters believe, not directed against Christians, but against ‘unbelieving Jews’ (see end of v. 110). Justin Martyr (c. 100–c. 165 AD) already points to the Jewish accusation that Jesus performed miracles with godless powers, even satanic magic: "The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people."3 The Qur'an denounces this view of the Jews in words very similar to those of Justin: 'I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs (baiyinaat), and the unbelievers among them said: 'This is nothing but evident magic' ' (end of v. 110). In contrast, Allah repeatedly emphasises in verse 110 the purely divine origin of Jesus' work: Jesus did not heal with satanic magic powers, but with Allah's express permission. Jesus' miracles are not attributable to satanic, magical powers, but have divine origins and are signs of Allah's proven grace towards Jesus. The target audience of the repeated statement ‘with Allah's permission’ is therefore not Christians, but unbelieving Jews. It is not the false beliefs of Christians that are being corrected here, but rather the gracious favour shown to Jesus by Allah that is being emphasised. Because of the miracles mentioned, the Jews should have come to realise that Jesus is the Messiah of God. Instead, they interpret these obvious signs as proof of Jesus' collaboration with Satan.
Even the question of God in Maide 5:116, which appears to be confrontational at first glance, ultimately opens up the possibility for Jesus to declare himself a suitable intercessor before God. Through his intercession (verse 118), it leads to the acceptance of his followers in paradise (verses 119–120). As Muslim interpreters also acknowledge, the thrust of the criticism in Maide 5:116 is not directed against orthodox Christian doctrine, but at most against a small sect4 that may have existed at the time of Muhammad, whose views on Mary deviated far from orthodox doctrine.
All in all, the content of Maide 5:110–118 shows nothing of the correction of Christians suggested by many Muslim interpreters, but on the contrary, singles out Jesus very favourably from the group of all other messengers. As summarised at the beginning of Maide 5:110, Allah's concern is to emphasise the great mercy He showed Jesus and his mother during their lifetime in order to justify His choice of Jesus as intercessor for his followers.
Views on Jesus' life and work are central to God's judgment in the Last Judgment
Another intention of God in presenting Jesus' life and person in detail before all the messengers is already announced in Al-i İmran 3:55.
In connection with people's reaction to Jesus' work, his departure from earth and his ascension to God, Allah promises to clarify their differing views regarding Jesus on the Day of Judgement: ‘Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute’ (Al-i ʿImran 3:55).5 In Sura al-Maʿida 5:110–116, this moment has now come, and Allah judges the false views held by some regarding Jesus. Here, Allah Himself provides the solution to the mystery that surrounded Jesus due to the differing views of various religions throughout world history. Contrary to the opinion of Muslim interpreters, however, it is not so much the view of Christians as that of the Jews and, as we shall show, many Muslims today that is being pilloried.
Maide 5:110–116 (see also Al-i ʿImran 3:59 and Nisa 4:159) thus confirms once again the central role that Jesus will play in the Last Judgement. As already indicated in Nisa 4:159, in Maide 5:110–118 Jesus appears at the Last Judgement both passively (verses 109–116) and actively (verses 116–118) as a witness against the People of the Book. The correct understanding of his person and his work, as well as the corresponding response of believers while still on earth, are at the centre of God's judicial activity in this passage. The correct understanding of Jesus results in his intercession before God, while a false interpretation of the signs of Jesus leads to his testimony against the People of the Book and thus to God's judgment. At the Last Judgment, Jesus' accusation (testimony against the People of the Book) or his intercession for his followers seems to determine whether a person will be accepted into paradise by God or not (compare verses 118–120). The views that God expresses about Jesus at the Last Judgement are therefore of fundamental importance for anyone who hopes for eternal life in paradise. This is the ‘truth’ to which one must remain ‘true’ in order to be invited by Allah into the gardens of paradise (Maide 5:119): 'This is a day on which the truthful will profit from their truth: theirs are gardens, with rivers flowing beneath,- their eternal Home: Allah well-pleased with them, and they with Allah: That is the great salvation, (the fulfilment of all desires).'
In the coming blogs, we want to identify the areas of Jesus' life that are so important to God that believers should accept them as truth without question. It is absolutely essential to remain true to these areas in our earthly lives, as they will form the basis for the Last Judgement.
1 'Those messengers who were sent before the time of Jesus were believed by some
people and denied by others. Their account is thus completed with this general
answer that they give, leaving all knowledge to God and putting the whole matter
into His hands. Hence, the surah adds nothing here about them. The address is made
to Jesus alone, who was a total wonder to his people. It was Jesus who was
surrounded with mystery and around whom all sorts of myth and superstition have
circulated. A great deal of confusion has been made about his qualities, nature, birth
and end. … The account given in this surah addresses Jesus, son of Mary, in front of all those who attributed to him Divine status, worshipped him and weaved around him and his mother all sorts of exaggerated stories.' (Sayyid Qutb, In the Shade of the Quran, s. 1336).
'It moves on to deal with the central issue of Godhead and Lordship, which permeates the whole passage. We go back now to that great scene which continues to be held up for all onlookers. We listen now to a straightforward questioning about the Divinity claimed for Jesus and his mother. The person now interrogated is none other than Jesus, facing those who worshipped him.' (Sayyid Qutb, In the Shade of the Quran, s. 1341)
2 This is the headline for the interpretation of these verses in Sayyid Qutbs In the Shadow of the Quran (s. 1337).
3 Justin Martyr (ca. 100-ca.165 n. Chr.) in DIALOGUE WITH TRYPHO Chapter LXIX, in https://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html (visited 20/03/2024).
4 'Meanwhile, historical records show that a heretical Christian group known as the Collyridians in Arabia worshipped the Virgin Mary as a goddess' (Kur'an Yolu Tefsiri Cilt:2, ss. 366-367 in https://kuran.diyanet.gov.tr/tefsir/M%C3%A2ide-suresi/785/116-120-ayet-tefsiri (visited: 20/03/2024)).
5 The context of Al-i ʿImran 3:55 clearly shows that it refers to disagreements concerning the person and work of Jesus. The context describes the life and work of Jesus, his departure from earth, his exaltation to God, and his resurrection with God. Those who believe in Jesus' departure from earth and exaltation to God are exalted above those who do not believe this until the Last Judgement. At the Last Judgement, God will judge the remaining disagreements.
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