1_(cropped).png)
The significance of Jesus’ extraordinary miracles at the Last Judgement
- kesfetmekursu
- Jul 7
- 18 min read
We continue with the enumeration of the graces that Allah bestowed upon Jesus during his lifetime, as they are highlighted one by one before all of God’s gathered messengers on the Day of Judgement (Maida 5:110). First there is the grace of Jesus’ extraordinary conception and birth, then the grace of Jesus being strengthened by the Ruhu-l Kudüs, then the grace of the all-encompassing revelation which Allah taught Jesus personally. Now we come to the grace of the miracles which Allah enabled Jesus to perform during his lifetime.
‘... and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: 'This is nothing but evident magic.'’
The significance of Jesus’ extraordinary miracles at the Last Judgement, according to Muslim exegetes
We wonder what significance the emphasis on this grace holds at the Day of Judgement. Why is it important for Allah to recall these miracles granted to Jesus precisely at the moment the second creation begins? How do Muslim exegetes answer this question?
There is no doubt amongst Muslim exegetes: these miracles, which God granted to Jesus, are unique. ‘Furthermore, God gave Jesus several miraculous things that no human being
could accomplish without God’s support.’1 However, in the commentaries on Maide 5:110 (and Al-i Imran 3:49), it does not take long before a call is made for caution regarding the miracles recounted. Because of the uniqueness of these miracles, Christians are said to be tempted to ascribe divinity to Jesus. To guard against this ‘false’ conclusion, the Qur’an immediately adds the phrase ‘with God’s permission’ in connection with every miracle mentioned.2 The frequently repeated phrase ‘with my permission’ is thus understood in a negative, qualifying sense. In their view, by mentioning this at the Day of Judgement, God wishes to emphasise that Jesus could not perform these extraordinary miracles by his own power, but only in dependence on God. They are therefore not so much a statement about Jesus, but rather point to Allah’s power. The necessary power and authority do not stem from Jesus’ very being; it is therefore not an ontological statement about him, but rather they are granted to him by God solely for specific situations. The honour therefore belongs to Allah, not to Jesus.
Muslim exegetes see God’s intention here as being to distinguish Jesus as a true prophet before his listeners and, at the same time, to lend credibility to the virgin birth through these signs.3 Muslim exegetes interpret the significance of Jesus’ extraordinary miracles in the context of the Last Judgement predominantly in a negative light. They see their purpose as correcting the exaggerated Christian conclusions drawn from these miracles. These miracles must not be used to draw the exaggerated conclusion that Jesus is divine. Allah therefore expressly emphasises that Jesus did not perform any of these miracles of his own accord, but that he was authorised to do so solely by God. All these miracles took place ‘only’ with Allah’s express permission. All those who have attributed divinity to Jesus on the basis of these miracles will be set straight at the Day of Judgement. The mention of the miracles attributed to Jesus at the Day of Judgement serves as a warning of judgement for Christians.
What is the underlying message of the repeated emphasis on ‘with my permission’?
Firstly, it must be acknowledged that the Gospel itself emphasises that Jesus performed his extraordinary miracles in dependence on God. Jesus affirms: „Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does“ (Johannes 5:19). In healing a paralysed man, Jesus uses his healing power to prove to those present that God has given him the authority to forgive sins: „But I want you to know that the Son of Man has authority on earth to forgive sins“ (Markus 2:10). Jesus emphasises that all the authority expressed in the miracles has been entrusted to the ‘Son of Man’ by God, as foretold in Daniel 7:9–14. In emphasising God’s special permission granted to Jesus to perform unique miracles, the Qur’an agrees with the Gospel.
Nevertheless, there is a slight difference between the impression one gets from reading the Gospels and the interpretation of some Muslim scholars. According to the Gospel, Allah’s permission is general, not situational: Jesus possesses the authority to heal and forgive sins without having to beg for permission in every new situation. Thus, Jesus can even pass this authority on to his disciples (Luke 9:1-2): 'When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal the sick.'
On another point, too, the mention of Jesus’ miracles at the Last Judgement does not seem to point in the direction suggested by Muslim commentators. Their interpretation assumes that the repeated statement ‘by Allah’s permission’ applies specifically to Christians. As already indicated elsewhere, however, the repeated mention in this text of an explicit divine permission for the miracles performed by Jesus refers neither to the false beliefs of Christians nor to the distinction, outlined above, between ontological and functional authorisation. The immediate context in which the miracles are recounted helps to better contextualise the repeated mention of God’s permission granted to Jesus.
These signs are mentioned in the positive context of the grace shown by God to Jesus. According to the interpretation, as held by some Muslim exegetes, one would have to conclude that God’s acts of grace ultimately had negative consequences due to the Christians’ erroneous beliefs. Instead of recognising God’s grace in the miracles, the miracles become the opposite: dangerous death traps that lead those who witness them into the sin of deifying Jesus. In the acts of grace mentioned so far – Jesus’ conception and birth, Jesus’ empowerment by the Ruhu’l Kudüs, and the reception of the all-encompassing revelation – no such negative indications can be found. It is rather unlikely that the positive tone should suddenly take a negative turn: ‘I have indeed shown you grace, but by no means to the extent that Christians assume.’
In the very next sentence, the Qur’an itself sets out the line of argument: the unbelieving Children of Israel said, ‘This is nothing but evident magic.' The word translated here as ‘sorcery’ or ‘magic’ (sihrun) also means ‘deception, trickery; a deed whose cause remains hidden’. Based on the meaning of the word, sleight of hand or other forms of deception may be used to carry out such deception or trickery. In doing so, contact may even be made with the devil or evil spirits in order to obtain their assistance in carrying out the act.4 This means that, according to the Qur’an, the unbelieving Jews accuse Jesus of having been a very powerful magician and sorcerer who did not even shy away from collaborating with the devil in order to perform the miracles mentioned in Maide 5:110.5
Similar references to the Jews’ accusations against Jesus can already be found in the Gospel: „And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons he is driving out demons“ (Mark 3:22). Beelzebul is probably understood here as the ‘chief devil (in the form of a fly)’ and, in this context, should be interpreted as ‘a term of abuse used by the Jews against Jesus’.6
As already mentioned, Schäffer demonstrates in his book Jesus in the Talmud that it is known both from the Talmud7 and from other sources8 that certain Jews accused Jesus of sorcery in order to discredit him as the Messiah. According to this Jewish view, Jesus’ miracles are not a sign of his divine mission, but prove that Jesus was a charlatan who did not even shy away from using magic — which is forbidden by God9 — to deceive the Israelites regarding his messianic status.
In deliberate opposition to this false Jewish prejudice, the Qur’an emphasises, whenever a miracle is mentioned, that Jesus did not use magic but acted entirely within the scope of God’s explicit permission. Allah thus makes it clear on the Day of Judgement: “There was no magic involved; it was not sorcery with which Jesus performed miracles. On the contrary, Jesus performed these miracles with God’s express permission.”
Rather than reading into the text a criticism of Christians that is not actually there, it makes more sense to understand the false accusation against the Jews—which is mentioned in the text and supported by various sources—as the background to the repeated references to the origin of Jesus’ miracles. We therefore interpret the statement entirely in a positive light: Allah expressly wanted Jesus to perform these miracles and deliberately granted him the necessary permission and authority to do so. In listing these gifts of grace, Allah has absolutely no intention of criticising Christians!
Nevertheless, there is a note of judgement: once again, Jews who regard Jesus’ miracles as of diabolical origin and therefore do not accept him as the Messiah sent by God are judged by Allah. Just as announced in Sura 4, verse 159 (see also Al-i Imran 3:55), Jesus will stand as a witness at the Last Judgement against those who have not recognised him as the Messiah sent by God.
Allah’s explicit permission elevates Jesus above the other messengers
From the wider context of the court scene, it immediately becomes clear that the addition of ‘with my permission’ does not serve to diminish the significance of Jesus’ person, but that, on the contrary, this phrase specifically emphasises Jesus’ uniqueness.
This presentation of Jesus by God before all the messengers and their followers takes place during the Last Judgement. On that occasion, God also utters the following words condemning the idol-worshippers and their idols:
One day shall We gather them all together. Then shall We say to those who joined gods (with Us): "To your place! ye and those ye joined as 'partners' We shall separate them, and their "Partners". Enough is Allah for a witness between us and you: we certainly knew nothing of your worship of us! There will every soul prove (the fruits of) the deeds it sent before: they will be brought back to Allah their rightful Lord, and their invented falsehoods will leave them in the lurch. Say: "Who is it that sustains you (in life) from the sky and from the earth? or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? and who is it that rules and regulates all affairs? Such is Allah, your real Cherisher and Sustainer: apart from truth, what (remains) but error? How then are ye turned away? Thus is the word of thy Lord proved true against those who rebel: Verily they will not believe.’ (Yunus 10:28-33).
Although in verse 31, following the account of the Day of Judgement (verses 28–30), the focus returns to Muhammad and his listeners, the content described here corresponds exactly to the realisation of the idol-worshippers on the Day of Judgement: their idols are powerless before God:
(i) Only Allah can provide for the people of heaven and earth.
(ii) Only God is able to heal the deaf and the blind.
(iii) Only Allah determines life and death, by raising the dead and causing the living to die.
(iv) Only God provides for and governs all things.
At the time of the confrontation with the idol-worshippers on the Day of Judgement, ‘everyone’—that is, both believers and unbelievers—is still gathered before God. Once Allah’s uniqueness has been recognised, the idol-worshippers will presumably be separated from the believers so that they may receive their deserved punishment. When Allah presents Jesus (Maide 5:109–120), it is likely that only God’s messengers and their followers are present. The clear message of God’s claim to uniqueness in the four areas mentioned above still rings in the ears of the assembled believers. Now God takes up each of these four areas once more and explains to the messengers that Jesus was active in all four areas with Allah’s express permission.
(i) Jesus asked God for a table from heaven and used it to feed his followers (Al-Ma’idah 5:112–115).
(ii) With Allah’s permission, Jesus healed the blind and the lepers. Although Jesus’ miracles of healing involving deaf people are not mentioned in the Qur’an, they are known from the Gospels (see Mark 7:31–37; Matthew 9:32–34).
(iii) With God’s permission, Jesus created living birds from inanimate matter (clay) and raised the dead to life. The creation of the birds corresponds exactly to God’s method in the creation of Adam.
(iv) From Al-i Imran 3:49 we already know – even though it is not mentioned again here – that Jesus informed people of their secret deeds. This makes it clear that he possessed knowledge of all things: ‘... and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe; ...”.
The messengers mentioned in Maide 5:110 and their successors realise, through God’s enumeration of the favours bestowed upon Jesus, that Jesus was active in all four areas reserved exclusively for God’s omnipotence. The idol-worshippers replied that only Allah could do these things. However, following this enumeration, the messengers and their successors must add that Jesus also did these same things, as God expressly gave him permission to do so.
No other messenger can lay claim to anything similar. In the Qur’an, the Prophet Moses is credited with the greatest number of miracles. Nine miracles are attributed to him, but none falls into the four categories mentioned above that are reserved for Allah.
From the context, it is therefore quite clear that, in certain situations whilst still on earth, Jesus acted on God’s behalf in all areas reserved exclusively for God – and to an extent that was not permitted to any other messenger of Allah. This observation is confirmed by Al-Baqarah 2:87 and 253. There, the ‘the clear proofs (of his Messengership)’ (baiyinaat) are specifically listed as one of the hallmarks of Jesus’s exaltation above all other prophets.
Why does Allah mention Jesus’ miracles at the Day of Judgement?
Two questions spring to mind: Firstly, why did God involve Jesus in all these activities that were reserved for Him? And secondly, why does God so emphatically remind the followers of all the messengers of this fact at the Last Judgement?
Even before Adam’s descent to Earth, the Qur’an recounts a similar involvement in God’s work: ‘Behold, thy Lord said to the angels: "I will create a vicegerent on earth." ...’ (Bakara 2:30). As ‘God’s vicegerent’ (Khalifa), Adam is to rule over the earth. Sayyid Qutb explains: ‘God, in His infinite wisdom, decided to hand over the earth’s affairs and destiny to man and give him a free hand to use, develop and transform all its energies and resources for the fulfilment of God’s will and purpose in creation, and to carry out the pre-eminent mission with which he was charged. It may be assumed, then, that man has been given the capability to take on that responsibility, and the necessary latent skills and energies to fulfil God’s purpose on earth.’10
n Maide 5:110, God emphasises at the Day of Judgement that He has granted Jesus the authority, by proxy, to perform acts reserved solely for Allah. Here it is repeatedly emphasised that Allah endowed Jesus with the necessary abilities and powers ‘to fulfil God’s purpose on earth’. By now expressly commissioning Jesus to act in this world just as Allah does, he is distinguished more than any other messenger as God’s authorised, true representative on earth. Just as Adam’s election to rule on earth on God’s behalf demonstrates, so too does this list of the acts that Jesus was permitted to carry out on God’s behalf on earth show that Jesus ‘ that man is held in high regard in God’s sight, and occupies a prominent position in the system of the universe, bestowed on him by God Himself.’.11.
At the Last Judgement, therefore, Allah emphasises before all the assembled messengers the special status of Jesus as God’s representative on earth. Even more comprehensively than Adam, whom God permitted to assist in naming all things (Sura 2:33), Jesus was commissioned to act as a representative in all four areas reserved for Allah. As is also emphasised in Al-Baqarah 2:87 and 253, the miracles performed by Jesus were not merely of a functional nature, nor would they have been granted to any other messenger in the same way. Rather, God intends thereby to portray Jesus as exalted above all other messengers and to distinguish him. Allah distinguishes Jesus as His chosen Khalif by deliberately empowering him to act on His behalf in activities reserved exclusively for God. Through the mention of the miracles performed by Jesus and the emphasis on God’s deliberate authorisation of Jesus to perform these miracles, it becomes unmistakably clear at the Day of Judgement that Jesus is the Khalif chosen by Allah from among all the messengers. The miracles certainly have implications for the significance of the person of Jesus. They are not merely of a functional nature, nor do they point exclusively to God’s omnipotence. The miracles make a clear statement about Jesus’ position in Allah’s plans for humanity.
Consequences
Since Adam alone was permitted to share in God’s work of naming all things, the angels accepted God’s command to prostrate themselves before him, thereby recognising him as God’s vicegerent (Al-Baqarah 2:34). Given that Jesus is likened to Adam before Allah, when Adam was still God’s vicegerent (Al-‘Imran 3:59), and that this position of precedence is clearly emphasised by its mention at the beginning of the second creation, the logical conclusion follows that God here distinguishes Jesus as His own vicegerent with a similar intention and makes him known to all those present, just as He did with Adam in the past. Just as Adam was able to participate in Allah’s actions during the first creation—a privilege not granted to any angel—and was thus distinguished as God’s caliph even above the angels, so too is Jesus here distinguished before all of God’s messengers present (including the angels). By recalling Jesus’ deeds in the first creation—all of which were carried out with Allah’s explicit permission—God unambiguously declares Jesus to be His chosen caliph at the beginning of the second creation.
This also answers the second question. By God so clearly declaring His choice of Jesus as His own representative, the messengers present and their followers—just as the angels did at that time—have no choice but to prostrate themselves before Jesus in obedience. As the representative chosen by Allah, all true messengers of Allah owe him unconditional obedience. Any refusal to obey would, at that moment, amount to a rebellion against Allah’s choice and will, just as we know from Satan’s rebellion against Adam. One must assume that the punishment for disobeying Jesus would be equivalent to the punishment imposed on Satan.
A glance at the Gospel reveals that it contains a very similar statement about Jesus: ‘Therefore God exalted him [Jesus] and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. ’ (Philippians 2:9–11). In Maide 5:110, Allah likewise exalts Jesus above all other beings – including angels, prophets and their followers – and commands everyone, at the Day of Judgement, to submit to Jesus in obedience.
A glance at the Gospel reveals that it contains a very similar statement about Jesus: ‘Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.’ (Philippians 2:9–11). In Maide 5:110, Allah likewise exalts Jesus above all other beings – including angels, prophets and their followers – and commands everyone, at the Day of Judgement, to submit to Jesus in obedience.
The angel who gives Mary prophetic knowledge of Jesus’ earthly deeds points to the symbolic nature of these miracles: ‘... Surely therein is a sign for you, if you but believed’ (Al-i Imran 3:49). The miracles are a sign of a hidden truth. At the Day of Judgement, the meaning of the sign will become clear to all messengers and their followers: even during Jesus’ lifetime, the miracles pointed to the fact that he would be Allah’s Caliph in the second creation. They were therefore able to show Jesus the honour demanded by God whilst they were still alive. For them, Allah’s revelation comes as no surprise. The situation is different for all the others present – not just the Jews, who reject Jesus’ clear signs. To their horror, they realise that their reaction to Jesus during their earthly lives mirrors Satan’s reaction to Adam at the beginning of the first creation. In their earthly lives, they failed to interpret God’s signs correctly, and are now being held to account for this failure at the Last Judgement. This must be a terrible experience for all those concerned. Realisation at the Last Judgement is no longer enough to alter the eternal judgement passed upon them. Are they waiting to see if the angels come to them (to bring them to judgement), or thy Lord (Himself) (to settle accounts with them), or certain of the signs of thy Lord! the day that certain of the signs of thy Lord do come (heralding the Day of Judgement for them), no good will it do to a soul to believe in them then if it believed not before nor earned righteousness through its faith. Say: "Wait ye: we too are waiting." (Enam 6:158 with additions from Ruedi Paret).
Following this clarification of Jesus’ position in the second creation, the crucial question is: How should one have responded to Jesus during one’s earthly life in order to be spared such a rude awakening at the Last Judgement? We will answer this question in the next few blog posts.
1 According to Sayyid Qutb, In the Shade of the Quran-Sayyid, Eng-All Vol in 1 pdf zu Maide 5:110, p. 1337 in https://archive.org/details/QuranTafsirInTheShadeOfTheQuranSayyidQutbEngAllVolIn1Pdf (visited 19/05/2023).
2 Since the significance later attributed to Jesus’ miracles in Christianity ‘led the followers of that religion down the dangerous path of ascribing divinity to him’, it is frequently pointed out, both here and in Sura al-'Imrān, that these miracles depend on the permission of Almighty God (see al-'Imrān 3:49).’ (Kur'an Yolu Tefsiri Cilt: 2 zu Maide 5:110, pp. 360f. in https://kuran.diyanet.gov.tr/tefsir/%C3%82l-i%20%C4%B0mr%C3%A2n-suresi/342/49-ayet-tefsiri (visited: 19/05/2023). ‘The Qur’an quotes him as saying that and mentions the phrase “by Gods leave” after every single one of them in order to emphasise that fact most strongly. That phrase could have been left to the end of the statement, but it was used repeatedly in order to leave absolutely no room for confusion.’ (Sayyid Qutb, In the Shade of the Quran, p. 517).
3 Since the significance later attributed to Jesus’ miracles in Christianity ‘led the followers of that religion down the dangerous path of ascribing divinity to him’, it is frequently pointed out, both here and in Sura al-'Imrān, that these miracles depend on the permission of Almighty God (see al-'Imrān 3:49).‘ (Koran Yolu Tefsiri, Cilt 1, pp. 577f. in https://kuran.diyanet.gov.tr/tefsir/%C3%82l-i%20%C4%B0mr%C3%A2n-suresi/342/49-ayet-tefsiri (visited, 28/07/2025).
‘In essence, they are all particularly relevant to the birth of Jesus and the bringing of him into existence in a fashion which is unparalleled, except in the case of Adam. When people realise that God can enable one of His own creatures to accomplish such miracles, they will be able to understand that He Himself is able to create that creature in a totally unfamiliar fashion. There is, therefore, no need for any of the great legends and unfounded reports which have been woven around the birth of Jesus. It is sufficient for man to remember that God’s will remains free of all restrictions. When man does not try to impose what is familiar to him on the work of God, he will have no problem understanding how Jesus was born.’ (Sayyid Qutb, In the Shade of the Quran, p. 517).
4 See İLYAS ÇELEBİ, "SİHİR", TDV İslâm Ansiklopedisi, https://islamansiklopedisi.org.tr/sihir (20/05/2023).
5 ‘Ayet-i kerimedeki ‘Sihir" kelimesini, Hamza ve el-Kisai;: Sihirbaz, büyücü diye okumuşlardır. Yani, bu adam ancak oldukça güçlü bir sihirbaz olabilir, anlamındadır.’ (Tafsir Al Qurtubi zu Maide 5:110 in Al Qurtubi, Tafsir al-Qurtubi, Vol. 3, s. 1975. In https://archive.org/details/kurtubi-el-camiul-ahkamul-kuran/page/n1974/mode/1up?view=theater (visited: 10/05/2023)).
6 Wiktionary-Bearbeiter. Beelzebub [Internet]. Wiktionary; 30. Dez. 2023, 19:07 UTC [zitiert am 8. Jul. 2024]. Verfügbar unter: https://de.wiktionary.org/w/index.php?title=Beelzebub&oldid=9930423
7 ‘Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray.’ (Sanhedrin 43 A in https://www.sefaria.org/Sanhedrin.43a.20?lang=bi&with=Reference%20ConnectionsList&lang2=en (visited: 19/05/2023)).
8 '… our Christ, who made his appearance on earth in the midst of your people, and healed those who from birth were blind and deaf and lame. He cured them by his word, causing them to walk, to hear, and to see. By restoring the dead to life, he compelled the men of that day to recognize him. Yet though they [the Jews] witnessed these miraculous deeds with their own eyes, they attributed them to magical art; indeed they dared to call him a magician (magos), a deceiver of the people (laoplanos). (Justin, Dialogue, 69:6f. (St. Justin Martyr: Dialogue with Trypho, trans. Falls, pp. 108f.) cited in P. Schäfer, Jesus in the Talmud, ss. 150f.) 'According to Celsus (in Origen, “Contra Celsum,” i. 28) and to the Talmud (Shab. 104b), Jesus learned magic in Egypt and performed his miracles by means of it; the latter work, in addition, states that he cut the magic formulas into his skin. It does not mention, however, the nature of his magic performances (Tosef., Shab. xi. 4; Yer. Shab. 18d); but as it states that the disciples of Jesus healed the sick “in the name of Jesus Pandera” (Yer. Shab. 14d; Ab. Zarah 27b; Eccl. R. i. 8) it may be assumed that its author held the miracles of Jesus also to have been miraculous cures. Different in nature is the witchcraft attributed to Jesus in the “Toledot.” When Jesus was expelled from the circle of scholars, he is said to have returned secretly from Galilee to Jerusalem, where he inserted a parchment containing the “declared name of God” (“Shem ha-Meforash”), which was guarded in the Temple, into his skin, carried it away, and then, taking it out of his skin, he performed his miracles by its means.' (The Jewish Encyclopedia, s.v. “Jesus,” vol. VII, pp. 171–72 in https://archive.org/details/jewishencycloped07sing/page/171/mode/1up?view=theater (visited: 19/05/2023)).
9 'The accusation of magic is frequently brought against Jesus. Jerome mentions it, quoting the Jews: "Magum vocant et Judtei Dominum meum" ("Ep. Iv., ad Asccllam," i. 196, ed. Vallarsi); Marcus, of the sect of the Valentiuians, Avas, according to Jerome, a native of Egypt, and was accused of being, like Jesus, a magician (Hilgenfeld, " Ketzer- gesch." p. 370, Leipsic, 18S4). There were even Christian heretics who looked upon the founder of their religion as a magician (Fabricius, in "Codex Apocr. NoviTestamenti," iii. 396), and public opinion at Rome accused all Christians of magic (W. M. Ramsay, "The Church in the Roman Empire Before A.D. 170," pp. 236, 392, London, 1897). The Apostles were regarded in the same light ... (The Jewish Encyclopedia, s.v. “Jesus,” vol. VII, pp. 171 in https://archive.org/details/jewishencycloped07sing/page/171/mode/1up?view=theater (visited: 19/05/2023)).
10 Sayyid Qutb, In the Shade of the Quran, p. 73.
11 Sayyid Qutb, In the Shade of the Quran, p. 73.
Comments