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User:CPO675/Sandbox 1: Difference between revisions
→Martyrs sidestep judgement day
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Martyrs being with God straight away rather than being judged at judgment day differs from other groups who are said to wait in an intermediate state known as the ''barzakh'', the usual place after death.<ref>Reynolds, Gabriel Said. 2020. ''Allah:'' ''God in the Qur'an (p. 71-72).'' Yale University Press. Kindle Edition. | Martyrs being with God straight away rather than being judged at judgment day differs from other groups who are said to wait in an intermediate state known as the ''barzakh'', the usual place after death.<ref>Reynolds, Gabriel Said. 2020. ''Allah:'' ''God in the Qur'an (p. 71-72).'' Yale University Press. Kindle Edition. | ||
It is also the same term used for the barrier between the living and the dead in the Qur'an, e.g. {{Quran|23|99-100}}</ref> | It is also the same term used for the barrier between the living and the dead (whilst awaiting judgement day) in the Qur'an, e.g. {{Quran|23|99-100}}</ref> | ||
As with the above verses, Sinai (2017) similarly notes strong ideological parallels a 6th century hagiographical text (the Panegyric on Macarius, Bishop of Tkow by Pseudo-Dioscorus of Alexandria) of a 5th-century martyr, Egyptian Bishop Macarius of Tkow who was martyred for opposing the council of Chalcedon. Citing Michael Gaddis's summary of the document, ‘He was both willing to die for his faith, and willing to kill for it.’ he notes the same idea in {{Quran|9|111}} … they fight in the way of Allah, kill, and are killed.. <ref>Ibid. (Kindle Edition. pp. 299).</ref> As well as citing English historian of the Byzantine Empire James Howard-Johnston "''..James Howard-Johnston draws attention to a passage in the Chronicle of Theophanes Confessor (d. 818), which reports that at about the same time when the Qur’an promised those ‘killed in the path of God’ immediate entry to paradise, the Byzantine emperor Heraclius similarly announced that those fighting the Sasanians would be recompensed with eternal life. In Heraclius’s address as reported by Theophanes Confessor, we find some of the same general ingredients that are noticeable in Qur’anic calls to militancy…''"<ref>Ibid. (Kindle Edition. pp. 301).</ref> He notes these similarities are likely caused by being on the fringes of the Roman empire.<ref>Ibid. (Kindle Edition. pp. 301).</ref> | As with the above verses, Sinai (2017) similarly notes strong ideological parallels a 6th century hagiographical text (the Panegyric on Macarius, Bishop of Tkow by Pseudo-Dioscorus of Alexandria) of a 5th-century martyr, Egyptian Bishop Macarius of Tkow who was martyred for opposing the council of Chalcedon. Citing Michael Gaddis's summary of the document, ‘He was both willing to die for his faith, and willing to kill for it.’ he notes the same idea in {{Quran|9|111}} … they fight in the way of Allah, kill, and are killed.. <ref>Ibid. (Kindle Edition. pp. 299).</ref> As well as citing English historian of the Byzantine Empire James Howard-Johnston "''..James Howard-Johnston draws attention to a passage in the Chronicle of Theophanes Confessor (d. 818), which reports that at about the same time when the Qur’an promised those ‘killed in the path of God’ immediate entry to paradise, the Byzantine emperor Heraclius similarly announced that those fighting the Sasanians would be recompensed with eternal life. In Heraclius’s address as reported by Theophanes Confessor, we find some of the same general ingredients that are noticeable in Qur’anic calls to militancy…''"<ref>Ibid. (Kindle Edition. pp. 301).</ref> He notes these similarities are likely caused by being on the fringes of the Roman empire.<ref>Ibid. (Kindle Edition. pp. 301).</ref> | ||