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== The story of Noah ==

The prophet Noah is portrayed extremely differently to the one in Genesis,<ref>Segovia, Carlos A.. ''[https://almuslih.org/wp-content/uploads/2024/12/Segovia-C-The-Quranic-Noah-and-the-Making-of-the-Islamic-Prophet.pdf The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity]'', Berlin, München, Boston: De Gruyter, 2015. <nowiki>https://doi.org/10.1515/9783110405897</nowiki></ref> taking on Jewish and Christian traditions, characteristics, as well as terms from late antique Judeo-Christian writings,<ref>The Qur'anic Noah. pp.21-21</ref> molded to suit Muhammad's situation in line with other messengers in the Qur'an.<ref>''The Qurʾan and its Biblical Reflexes: Investigations into the Genesis of a Religion. Chapter 5.3 Messenger Uniformatism. pp.135-143'' By Mark Durie. Lanham, MD: Lexington Books, 2018. </ref>

{{Quote|{{Quran-range|10|90|92}}|And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." Now? And you had disobeyed [Him] before and were of the corrupters? So today We will save you in body that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless}}Reynolds comments, "The question of Pharaoh's survival appears in an opinion found in the (late fourth century AD) ''Mekilta de-Rabbi Ishmael'' (cr. Gavin McDowell):

::"And the waters returned and covered the chariot etc. [Exo 14:27]. Even Pharaoh, according to the words of R. Judah, as it is said, 'The chariots of Pharaoh and his force, etc.' [Exo 15:4]. R. Nehimiah says: ''Except for Pharaoh.'' About him it says, 'However, for this purpose I have let you live' [Exo 9:16]. Others say that in the end Pharaoh went down and drowned, as it is said, 'Then went the horse of Pharaoh, etc.' [Exo 15:19]. (Beshallah 7)"<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 339</ref>

Reynolds (2020) notes the repeated argument that God can resurrect the dead using the analogy that he can bring life back to barren (or dead) land may be connected to  a Jewish tradition that God will resurrect the dead with dew, for example, in b. Shabbat 88b.<ref name=":2" />

{{Quote|{{Quran|30|19}}|He brings forth the living from the dead, and brings forth the dead from the living, and revives the earth after its death. Likewise, you [too] shall be raised [from the dead].}}

Cf: {{Quran|16|65}}, {{Quran|43|11}}, {{Quran|50|6-11}}, {{Quran|57|17}}

==Late antique Christian Martyrdom==

{{Main|Shaheed (Martyr)}}

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>

=== Martyrdom in the Torah and Gospels ===

Muslims who fight are promised paradise, which the Qur'an claims is also a promise in the Torah and Gospel.{{Quote|{{Quran|9|111}}|Indeed Allah has bought from the faithful their souls and their possessions for paradise to be theirs: they fight in the way of Allah, kill, and are killed. A promise binding upon Him in the Torah and the Evangel and the Quran. And who is truer to his promise than Allah? So rejoice in the bargain you have made with Him, and that is the great success.}}Nickel (2020)<ref>Nickel, Gordon D. ''The Quran with Christian Commentary: A Guide to Understanding the Scripture of Islam (p. 222).'' Zondervan Academic. Kindle Edition. 9.111 – They fight in the way of God, and they kill and are killed When the Quran describes believers as fighting “in the way of Allah,” it makes a theological claim by associating Allah with human fighting. See the analysis of these expressions at 73.20 (p. 597). 9.111 – a promise binding on Him in the Torah, and the Gospel, and the Qur’ān This is the only verse in the Quran that brings the Torah (tawrāt), Gospel (injīl), and qur’ān (lit. “recitation”) together. The Quran claims here that the particular point on which the Torah and Gospel agree with the Muslim recitation is that believers “fight in the way of Allah, and they kill and are killed.” This verse makes the reader question whether the Quran has a clear idea of the contents of the Torah and Gospel. A similar question is raised by 61.14, which appears to say that ‘Īsā and his disciples fought against their enemies (cf. 3.52). Along with these misunderstandings, the Quran gives no information about the peaceable teaching and example of Jesus in the Gospel accounts. See the analysis of the Quran’s verses on the “Gospel” at 57.27 (p. 549). Do the Torah and Gospel in fact contain such a promise? See the comment on this characterization of the Bible at 61.14 (p. 566).</ref> and Reynolds (2018) however notes that this is not found there:{{Quote|1=Reynolds, G. S. (2018). <i>The Qur'an and the Bible: Text and Commentary. Commentary on 9:111 (pp. 322)</i> United Kingdom: Yale University Press.|2="9:111 The point of this verse is that those who are prepared to give their lives to God in the holy war are promised paradise as a payment for their services (cf. 2:245; 4:74; 61:10–12). The idea that the martyrs have a special assurance of paradise follows from the Qurʾān’s teaching elsewhere that the act of martyrdom involves forgiveness of sin. <b>This teaching is close to that of the Syriac fathers (see commentary on 2:154, with further references). It is curious that the Qurʾān insists that the promise of heaven for holy warriors is found in the Torah and the Gospel (or “Evangel”); heaven is not found in the Torah and holy war is not found in the Gospels...</b>}}While his commentary on 2:154 (pp. 76) once again highlights the Syriac parallel:{{Quote|2="As Tor Andrae has shown (Les origines de l’islam et le christianisme, 161ff.), the idea that martyrdom involves the absolution of sins is prominent in Syriac Christian texts such as the third-century Didascalia (chap. 20) and the Treaty on the Martyrs of Mar Isaï (d. late sixth cen.); the latter text also insists—much like the Qurʾān—that the martyrs are “living”:

</ref>{{Quote|Reynolds, Gabriel Said. <i>Allah: God in the Qur'an (pp. 82-83).</i> Yale University Press. Kindle Edition.|The way that the Qur’an describes hell in particularly vivid, gruesome terms brings us back to something we mentioned in Chapter 1, namely, that the Qur’an in many ways is a “homiletic” work, a work written like a homily or sermon. The Qur’an’s intention is not simply to declare that those who disobey God will be punished, but to describe that punishment in a way which brings the awfulness of hell to life. Similarly, homilists in the early centuries of Christianity expanded dramatically on the New Testament allusions to hell. In a sermon attributed to John Chrysostom (d. 407) we read a description of hell with the sort of detail that we find in the Qur’an: It is a sea of fire—not a sea of the kind or dimensions we know here, but much larger and fiercer, with waves made of fire, fire of a strange and fearsome kind. There is a great abyss there, in fact, of terrible flames, and one can see fire rushing about on all sides like some wild animal…. There will be no one who can resist, no one who can escape: Christ’s gentle, peaceful face will be nowhere to be seen.¹⁵}}Sinai (2017) in his paper titled "''The Eschatological Kerygma of the Early Qur’an''" notes many overlap with Syriac Homilies on the afterlife as well as other apocalyptic ideas and terminology.<ref>“[https://almuslih.org/wp-content/uploads/Library/Sinai,%20N%20-%20The%20Eschatological%20Kerygma.pdf The Eschatological Kerygma of the Early Qur’an]”, Nicolai Sinai, in ''Apocalypticism and Eschatology in Late Antiquity: Encounters in the Abrahamic Religions, 6th–8th Centuries'', edited by Hagit Amirav, Emmanouela Grypeou, and Guy Stroumsa, Leuven: Peeters, 2017, 219–266.

== Souls are taken away at night ==

{{Quote|{{Quran|30|19}}|He brings forth the living from the dead, and brings forth the dead from the living, and revives the earth after its death. Likewise, you [too] shall be raised [from the dead].}}

==See Also==

*[[Pre-Islamic Arab Religion in Islam]]