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→Similarities with late antique Judeo-Christian texts
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=== Souls fall 'asleep' at death === | === Souls fall 'asleep' at death === | ||
{{Quote|{{Quran|2|259}}|Or him who came upon a township as it lay fallen on its trellises. He said, “How will God revive this after its death?!” So God made him die for a hundred years, then He resurrected him. He said, “How long did you remain?” Said he, “I have remained a day or part of a day.” He said, “No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And now look at the bones, how We raise them up and then clothe them with flesh!” When it became evident to him, he said, “I know that God has power over all things.”}} | |||
Reynolds (2020) notes in regards to the interchangeability of sleep and death in the Qur'an: | |||
'''The Qur’an portrays death as a kind of “sleep” in which the soul is unaware of the passage of time. In Sura 2:259, a man who dies for a hundred years perceives it as only “a day or part of a day.” When resurrected, he sees that time has truly passed, but his experience was timeless. This story illustrates that after death, souls enter a state like sleep and will be “awakened” on the Day of Judgment, regardless of how long the interval lasts.'''{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (pp. 72-73). Yale University Press. Kindle Edition.|The Sleep of Souls This notion that souls will fall “asleep” at death is vividly depicted in two qur’anic stories. The first of these is contained in one verse of Sura 2 and has to do with a man and his donkey... ...The man in this story (which is connected to a Jewish tale about Jerusalem)<sup>6</sup> has no sense that a hundred years has passed: he feels as though it has been only “a day or part of a day” since he died, or “fell asleep,” so he is surprised to learn that he has slept for one hundred years. According to the Qur’an this is what the experience of death will be like: we will fall “asleep” and will be “woken up” on the Day of Judgment. Yet even if a hundred (or a million) years have passed, we will experience this time as though it were “a day or part of a day.”}} | |||
Which he explains has a similar parallel in a late antique Judeo-Christian writing in footnote 6 of the above text: | Which he explains has a similar parallel in a late antique Judeo-Christian writing in footnote 6 of the above text: | ||
{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (p. 254). Yale University Press. Kindle Edition.|6. This verse is related to an anecdote found in the Paraleipomena of Jeremiah (a Jewish text, also known as 4 Baruch, from the second century AD) by which Abimelech (see Jer 38:7–13) is made to fall asleep just before the destruction of Jerusalem by the Babylonians and is awoken sixty-six years later, when Jerusalem lies in ruins.}} | {{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (p. 254). Yale University Press. Kindle Edition.|6. This verse is related to an anecdote found in the Paraleipomena of Jeremiah (a Jewish text, also known as 4 Baruch, from the second century AD) by which Abimelech (see Jer 38:7–13) is made to fall asleep just before the destruction of Jerusalem by the Babylonians and is awoken sixty-six years later, when Jerusalem lies in ruins.}} | ||