to have been so great that God took his soul and brought him back to life after Jerusalem was reconstructed. In the miniature accompanying the manuscript, the building on the lower right depicts the rebuilt city of Jerusalem in the form a typical sixteenth-century Ottoman building with a dome and an arched portico. The former ruins of Jerusalem are alluded to by the broken arches and columns on the left. According to the classical Quranic exegete, Ibn Kathir, after Ezra questioned how the resurrection will take place on the Day of judgment, God had him brought back to life many years after he died. He rode on his revived donkey and entered his native place. But the people did not recognize him, nor did his household, except the maid, who was now an old blind woman. He prayed to God to cure her blindness and she could see again. He meets his son who recognized him by a mole between his shoulders and was older than he was. Ezra then led the people to locate the only surviving copy of Torah as the remaining were burnt by Nebuchadnezzar. It was rotting and crumpled, so Ezra had a new copy of the Torah made which he had previously memorized. He thus renovated the Torah to the Children of Israel. Ibn Kathir mentions that the sign in the phrase "And that We may make of thee a sign unto the people" was that he was younger than his children. After this miracle, Ibn Kathir writes that Jews began to claim that Ezra was the 'son of God'. The modern Quranic exegesis of Abul Ala Maududi states: According to Maulana Muhammad Ali's Quranic commentary, there indeed existed a group of Jews who venerated Ezra as the son of God. According to Ali, Qastallani held that in the Kitan al-Nikah, that there was a party of Jews who held this belief. Alleged falsification of scripture Ibn Hazm, an Andalusian Muslim scholar, explicitly accused Ezra of being a liar and a heretic who falsified and added interpolations into the Biblical text. Ibn Hazm provided a polemical list of what he considered "chronological and geographical inaccuracies and contradictions; theological impossibilities (anthropomorphic expressions, stories of fornication and whoredom, and the attributing of sins to prophets), as well as lack of reliable transmission (tawatur) of the text", Hava Lazarus-Yafeh states. In response to attacks on the personality of