Title:
A Comparative Theological Analysis: The Omnipotence of Jesus Christ and the Qur’anic Limitation of Allah in the Parable of the Camel and the Needle’s Eye
Abstract:
This article examines the contrasting depictions of divine omnipotence in the Qur’an and the New Testament by focusing on the metaphor of the camel passing through the eye of a needle. Specifically, it analyzes Surah Al-A‘raf 7:40 and juxtaposes it with the teachings of Jesus Christ as presented in Titus 2:13, Mark 10:25–27, Luke 18:25, Matthew 19:24, and Ephesians 3:20. The theological implications of these texts are discussed to elucidate the distinct understanding of divine ability within Islamic and Christian frameworks.
Introduction
The question of divine omnipotence occupies a central position in both Islamic and Christian theology. A striking illustration emerges in the parabolic use of the "camel passing through the eye of a needle," a motif that appears in both the Qur’an and the New Testament. This article explores the Qur’anic narrative of this metaphor and compares it with its treatment in the words of Jesus Christ, aiming to uncover deeper theological meanings regarding the nature and limits of divine power.1
Qur’anic Perspective: The Inaccessibility of Paradise for Deniers of God’s Signs
Let us begin by examining the relevant passage from the Qur’an, Surah Al-A‘raf (7:40):
"Indeed, those who deny Our signs and are arrogant towards them—the gates of heaven will not be opened for them, nor will they enter Paradise until the camel passes through the eye of the needle. Thus do We recompense the criminals."
(Qur’an 7:40, Saheeh International)2
This passage asserts that those who reject Allah’s signs will categorically be denied access to Paradise, a prohibition described as so absolute that it would only be reversed if a camel could pass through the eye of a needle—an event that is, by all human reckoning, impossible. The Qur’anic metaphor thus emphasizes the utter impossibility of salvation for those who persistently reject divine revelation.3
The New Testament: Divine Omnipotence in the Teachings of Jesus Christ
In contrast, the New Testament presents the same imagery in a different theological light. Jesus uses the phrase in His teachings about the difficulty of a rich man entering the kingdom of God:
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Mark 10:25: "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."4
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Luke 18:25: "Indeed, it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God."5
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Matthew 19:24: "Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God."6
However, Jesus immediately follows this metaphor with a critical theological assertion regarding divine possibility:
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Mark 10:27: "Jesus looked at them and said, ‘With man it is impossible, but not with God. For all things are possible with God.’"7
This key distinction establishes that, while human effort is insufficient to achieve what is metaphorically impossible, God’s omnipotence transcends all human limitations.8
Theological Implications: Divine Power in Christianity versus Islam
The Qur’anic statement in Surah Al-A‘raf presents an impossibility as an insurmountable barrier, even by divine decree.9 Conversely, the Christian Scriptures, while affirming the impossibility of the task for humans, assert unequivocally that for God, nothing is impossible (see also Ephesians 3:20: "Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us."10). This claim serves as a cornerstone of Christian faith in the absolute omnipotence of God manifested in Jesus Christ (cf. Titus 2:1311).
Conclusion
A careful comparison of these texts highlights a significant doctrinal divergence between Islam and Christianity regarding the limits—or lack thereof—of divine ability. The Qur’anic text sets an absolute limit for certain sinners, while the New Testament proclaims a God who is unconstrained by any impossibility. Thus, the person of Jesus Christ is presented as possessing the power to accomplish what is otherwise unachievable, affirming His divinity and omnipotence.12
Shalom,
Dr. Maxwell Shimba
Servant of Jesus Christ, the Most High God (Titus 2:13)
References & Footnotes
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Footnotes
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For a broader treatment of comparative monotheism, see: Parrinder, Geoffrey. Jesus in the Qur’an. Oxford: Oneworld, 1995. ↩
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The Qur’an, Surah Al-A‘raf 7:40. English translation: Saheeh International. For comparative translations, see also Yusuf Ali and Pickthall editions. ↩
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Abdel Haleem, M.A.S., The Qur’an: A New Translation. Oxford: Oxford University Press, 2004, p. 144. ↩
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The Holy Bible, Mark 10:25, New International Version (NIV). ↩
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The Holy Bible, Luke 18:25, New International Version (NIV). ↩
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The Holy Bible, Matthew 19:24, New International Version (NIV). ↩
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The Holy Bible, Mark 10:27, New International Version (NIV). For a detailed exegesis, see France, R.T., The Gospel of Mark: A Commentary on the Greek Text (NIGTC), Grand Rapids: Eerdmans, 2002. ↩
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Wright, N.T., Jesus and the Victory of God, Minneapolis: Fortress Press, 1996, pp. 393–394. ↩
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See Rahman, Fazlur. Major Themes of the Qur’an. 2nd Ed., University of Chicago Press, 2009, pp. 130–132. ↩
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The Holy Bible, Ephesians 3:20, New International Version (NIV). ↩
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The Holy Bible, Titus 2:13, New International Version (NIV). See also Fee, Gordon D., Pauline Christology: An Exegetical-Theological Study, Grand Rapids: Baker Academic, 2007. ↩
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For a theological discussion on omnipotence, see: Plantinga, Alvin, God, Freedom, and Evil, Grand Rapids: Eerdmans, 1977, ch. 2. ↩
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