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→Similarities - but not exact parralels
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{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (pp. 71-72). Yale University Press. Kindle Edition.|In other words (and unlike Christian thinking), according to the Qur’an the reward or punishment of humans does not take place immediately upon death. At death, the soul falls into a sort of sleep. The period between the death of humans and their resurrection from the dead—a period known as barzakh in Islamic tradition—is merely a time of waiting for the Day of Judgment.5 This does not mean, however, that nothing will happen to the dead during this time. In fact, certain Islamic traditions relate that a “torture of the grave” will take place during barzakh. According to these traditions two angels known as Munkir and Nakir (not found in the Qur’an) will impose punishments upon sinners in their tombs. Some accounts relate that these angels will ask certain questions of the dead about the Islamic faith, and for each wrong answer the angels will strike them with a hammer. Another tradition relates that while bodies lie in the tomb, souls will be taken away and dwell mysteriously all together under the Dome of the Rock in Jerusalem—in a spot known as the “Well of Souls.” One legend reports that if you descend into the chamber below the rock in the dome and put your ear to the rock wall, you will hear the dead speaking. What the Qur’an itself teaches is that on the Day of Judgment the soul will be awoken, the body will be raised, and the two will be united. At this, the individual, regaining consciousness, will feel as though only a moment has passed. Thus, if most Christians believe in something that might be called “immediate retribution” (that souls will be sent to heaven or hell after an individual judgment after death), most Muslims believe that a “delayed retribution” will take place only after the collective resurrection of the dead on the Day of Judgment.}} | {{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (pp. 71-72). Yale University Press. Kindle Edition.|In other words (and unlike Christian thinking), according to the Qur’an the reward or punishment of humans does not take place immediately upon death. At death, the soul falls into a sort of sleep. The period between the death of humans and their resurrection from the dead—a period known as barzakh in Islamic tradition—is merely a time of waiting for the Day of Judgment.5 This does not mean, however, that nothing will happen to the dead during this time. In fact, certain Islamic traditions relate that a “torture of the grave” will take place during barzakh. According to these traditions two angels known as Munkir and Nakir (not found in the Qur’an) will impose punishments upon sinners in their tombs. Some accounts relate that these angels will ask certain questions of the dead about the Islamic faith, and for each wrong answer the angels will strike them with a hammer. Another tradition relates that while bodies lie in the tomb, souls will be taken away and dwell mysteriously all together under the Dome of the Rock in Jerusalem—in a spot known as the “Well of Souls.” One legend reports that if you descend into the chamber below the rock in the dome and put your ear to the rock wall, you will hear the dead speaking. What the Qur’an itself teaches is that on the Day of Judgment the soul will be awoken, the body will be raised, and the two will be united. At this, the individual, regaining consciousness, will feel as though only a moment has passed. Thus, if most Christians believe in something that might be called “immediate retribution” (that souls will be sent to heaven or hell after an individual judgment after death), most Muslims believe that a “delayed retribution” will take place only after the collective resurrection of the dead on the Day of Judgment.}} | ||
== Similarities - | == Similarities with late antique Judeo-Christian texts == | ||
=== Souls fall 'asleep' at death === | === Souls fall 'asleep' at death === | ||
{{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: | Reynolds (2020) notes a late antique Judeo-Christian parallel for this idea.{{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: | ||
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.” (Q 2:259) | <i>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.”</i> (Q 2:259) | ||
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.”}} | 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.”}} | ||
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=== Souls are taken away at night === | === Souls are taken away at night === | ||
{{Quote|{{Quran|39|42}}|<b>Allah takes the souls at the time of their death, and those who have not died, in their sleep.</b> Then He retains those for whom He has ordained death and releases the others until a specified time. There are indeed signs in that for a people who reflect.}}{{Quote|{{Quran|6|60}}|<b>It is He who takes your souls by night,</b> and He knows what you do by day, then He reanimates you therein so that a specified term may be completed. Then to Him will be your return, whereat He will inform you concerning what you used to do.}}Tesei (2016) notes this idea may mimic a late antique Syriac Christian parallel in the poetical language used by Ephrem, who in the Nisibene hymns (7:15) | The Qur'an (and traditional Islamic exegetes<ref>See classical commentaries on these verses such as Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/39.42 Q39:42], [https://quranx.com/Tafsir/Jalal/6.60 Q6:60] and Ibn Kathir on [https://quranx.com/Tafsir/Kathir/39.41 Q39:41-2] and [https://quranx.com/Tafsir/Kathir/6.60 Q6:60]</ref>) state that the soul is taken away by Allah during the night.{{Quote|{{Quran|39|42}}|<b>Allah takes the souls at the time of their death, and those who have not died, in their sleep.</b> Then He retains those for whom He has ordained death and releases the others until a specified time. There are indeed signs in that for a people who reflect.}}{{Quote|{{Quran|6|60}}|<b>It is He who takes your souls by night,</b> and He knows what you do by day, then He reanimates you therein so that a specified term may be completed. Then to Him will be your return, whereat He will inform you concerning what you used to do.}}Tesei (2016) notes this idea may mimic a late antique Syriac Christian parallel in the poetical language used by Ephrem, who in the Nisibene hymns (7:15) mentions sleep resembles death, and other Christian writers (such as Babai) wrote about sleep metaphorically Jesus's death and waking up like the resurrection;<ref>Tesei, Tommaso. (2016). "[https://www.researchgate.net/publication/344524709_2_The_barzakh_and_the_Intermediate_State_of_the_Dead_in_the_Quran 2 The barzakh and the Intermediate State of the Dead in the Quran]". pp. 40-42 In Locating Hell in Islamic Traditions. Leiden, The Netherlands: Brill. <nowiki>https://doi.org/10.1163/9789004301368_003</nowiki> (Open access) | ||
In these passages the Quran’s eschatological discourse is particularly close to that formulated by Babai, in whose ideas the belief in the soul’s sleep is intimately connected to the strong affirmation of the physical resurrection of the body on the Day of Judgment. | ''At the same time, the Quran also compares death to the “common sleep” that people experience on a daily basis. This seems to be the case in the cryptic statement found in Q 39:42 (cf. Q 6:60), “God takes the souls at the time of their death (ḥīna mawtihā), and [He takes] that which has not died, in its sleep ( fī manāmihā); He withholds that against which He has decreed death, but sets loose the other until a stated term”. This obscure passage appears to indicate that sleep is a death-like state; sleepers resemble the dead since their souls enter into a state similar to that which they will experience at the moment of death. However, unlike the souls of the dead, which will be raised only on the Day of Resurrection, the ordinary sleeper’s soul is sent back when he awakens―that is, of course, until the time of his death. This parallel between death and “common sleep” finds a fairly close correspondence in the poetical language used by Ephrem, who in the Nisibene hymns (7:15) affirms that: “The one who lies down to sleep resembles the departed and death resembles a dream, and the resurrection the morning”. In these passages the Quran’s eschatological discourse is particularly close to that formulated by Babai, in whose ideas the belief in the soul’s sleep is intimately connected to the strong affirmation of the physical resurrection of the body on the Day of Judgment.'' </ref> with this idea taken literally by Muhammad. | ||
=== Arguments for resurrection === | === Arguments for resurrection === | ||