WikiIslam

User:CPO675/Sandbox 1: Difference between revisions

User page Discussion

User:CPO675/Sandbox 1 (view source)

Revision as of 09:11, 25 September 2025

36 bytes removed ,  25 September
→‎Other
Line 109: Line 109:
{{Quote|{{Quran|67|3}}|He created seven heavens in layers. You do not see any discordance in the creation of the All-beneficent. Look again! Do you see any flaw?}}The idea of multiple layered heavens above each other, including seven among other numbers, dates back to at least ancient Mesopotamian times.<ref>''Mesopotamian Cosmic Geography.'' Wayne Horowitz. Eisenbrauns. 1998. <nowiki>ISBN 9780931464997</nowiki>. ''Chapter "Seven Heavens and Seven Earths". pp. 208-222.'' Read PDF online for free on internetarchive.org: [https://ia800904.us.archive.org/3/items/HorowitzmesopotamianCosmicGeographyMesopotamianCivilizations/horowitzmesopotamian%20cosmic%20geography%20mesopotamian%20civilizations%20-.pdf ''horowitzmesopotamian cosmic geography mesopotamian civilizations -.pdf'']</ref> The seven skies/heavens however, are not mentioned in the bible, though a 'third' heaven is specifically mentioned in the new Testament with [https://www.biblegateway.com/passage/?search=2%20Corinthians%2012%3A2&version=NIV Corinthians 12:2]. Reynolds (2018) notes that the cosmology of seven heavens specifically however is found in both Jewish Talmudic and apocrypha texts (e.g., BT, Ḥagīgā, 12b) and Christian traditions (e.g. church fathers, Irenaeus (Proof of the Apostolic Preaching 9); in the Ascension of Isaiah, a composite text extant in Ethiopic with Jewish origins but redacted by Christians, Isaiah travels to the seventh heaven.<ref>Reynolds, Gabriel Said. ''The Qur'an and the Bible: Text and Commentary. pp. 843.'' Yale University Press, 2018.</ref> Other non-biblical Judeo-Christian works range in the number of heavens, including three (family α of Testament of Levi),  five (3 Baruch), and seven (long and shorter recensions of 2 Enoch).<ref>Stephen Wunrow. 2022. Biblical Research. ''[https://www.academia.edu/90568147/Paul_among_the_Travelers_into_Heaven_2_Corinthians_12_1_4_and_Other_Early_Jewish_and_Christian_Ascent_Texts Paul among the Travelers into Heaven: 2 Corinthians 12:1–4 and Other Early Jewish and Christian Ascent Texts.] pp.39-41.''</ref>
{{Quote|{{Quran|67|3}}|He created seven heavens in layers. You do not see any discordance in the creation of the All-beneficent. Look again! Do you see any flaw?}}The idea of multiple layered heavens above each other, including seven among other numbers, dates back to at least ancient Mesopotamian times.<ref>''Mesopotamian Cosmic Geography.'' Wayne Horowitz. Eisenbrauns. 1998. <nowiki>ISBN 9780931464997</nowiki>. ''Chapter "Seven Heavens and Seven Earths". pp. 208-222.'' Read PDF online for free on internetarchive.org: [https://ia800904.us.archive.org/3/items/HorowitzmesopotamianCosmicGeographyMesopotamianCivilizations/horowitzmesopotamian%20cosmic%20geography%20mesopotamian%20civilizations%20-.pdf ''horowitzmesopotamian cosmic geography mesopotamian civilizations -.pdf'']</ref> The seven skies/heavens however, are not mentioned in the bible, though a 'third' heaven is specifically mentioned in the new Testament with [https://www.biblegateway.com/passage/?search=2%20Corinthians%2012%3A2&version=NIV Corinthians 12:2]. Reynolds (2018) notes that the cosmology of seven heavens specifically however is found in both Jewish Talmudic and apocrypha texts (e.g., BT, Ḥagīgā, 12b) and Christian traditions (e.g. church fathers, Irenaeus (Proof of the Apostolic Preaching 9); in the Ascension of Isaiah, a composite text extant in Ethiopic with Jewish origins but redacted by Christians, Isaiah travels to the seventh heaven.<ref>Reynolds, Gabriel Said. ''The Qur'an and the Bible: Text and Commentary. pp. 843.'' Yale University Press, 2018.</ref> Other non-biblical Judeo-Christian works range in the number of heavens, including three (family α of Testament of Levi),  five (3 Baruch), and seven (long and shorter recensions of 2 Enoch).<ref>Stephen Wunrow. 2022. Biblical Research. ''[https://www.academia.edu/90568147/Paul_among_the_Travelers_into_Heaven_2_Corinthians_12_1_4_and_Other_Early_Jewish_and_Christian_Ascent_Texts Paul among the Travelers into Heaven: 2 Corinthians 12:1–4 and Other Early Jewish and Christian Ascent Texts.] pp.39-41.''</ref>
==Late antique Christian Martyrdom==
==Late antique Christian Martyrdom==
'''LINK TO [[Shaheed (Martyr)]] and vice versa'''
{{Main|Shaheed (Martyr)}}
 
Durie (2018) notes the violence of the Qur'an shares more commonality with contemporary late antique religious (primarily Christian) violence and warfare rather than being directly biblically based.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion.'' Lexington Books. 2018. Pp. 229 -237.  (Kindle Edition: pp. 423-439).  6.9 Stories of Fighting Prophets</ref>
Durie (2018) notes the violence of the Qur'an shares more commonality with contemporary late antique religious (primarily Christian) violence and warfare rather than being directly biblically based.<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion.'' Lexington Books. 2018. Pp. 229 -237.  (Kindle Edition: pp. 423-439).  6.9 Stories of Fighting Prophets</ref>


Line 121: Line 120:
{{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 with late antique Judeo-Christian texts ==
== Expansions on the afterlife ==
 
=== Souls fall 'asleep' at death ===
Reynolds (2020) notes in regards to the interchangeability of sleep and death in the Qur'an:{{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:
 
<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.”}}
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.}}
 
=== Souls are taken away at night ===
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)


''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 ===
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.{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (pp. 76-77). Yale University Press. Kindle Edition.|Few arguments are more common in the Qur’an than the analogy that it makes between God’s ability to bring a dead body to life and the way in which rain brings a barren land back to life:
<i>17 So glorify God when you enter evening and when you rise at dawn. 18 To Him belongs all praise in the heavens and the earth, at nightfall and when you enter noontime. 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].</i> (Q 30:17–19; cf. Q 16:65, 43:11, 50:6–11, 57:17)
One can imagine that this argument would be meaningful in the arid climate of the Middle East. In many places, when autumn rains come after a long dry summer, one can see a barren landscape turn dramatically green.<sup>10</sup>}}
Which he notes in the Footnote 10 of the above text may be related to a non-biblical Jewish tradition:
{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (p. 254). Yale University Press. Kindle Edition.|10. This argument in the Qurʾan, that the resurrection of the dead is like the effect of rain on dry earth, might be related to a Jewish tradition that God will resurrect the dead with dew. For example, see b. Shabbat 88b.}}
== Expansions on the afterlife ==
Reynolds notes the Qur’ans provides vivid depictions of hell are highly unlike the New Testament, where Jesus refers to afterlife punishment mostly allusively. The closest the Gospels describe hell is through the few images of “fire,” “wailing,” and “gnashing of teeth.”, for example in Matthew’s Parable of the Weeds, Jesus explains that at the end of the age, the Son of Man will send his angels that will cast evildoers into a fiery furnace where there will be weeping and gnashing of teeth (Matt 13:40–42).<ref>Reynolds, Gabriel Said. ''Allah: God in the Qur'an (pp. 81-82).'' Yale University Press. Kindle Edition.</ref> He notes the much more constant an vivid Qur'anic descriptions far better match later Christian works that expanded the descriptions to be more gruesome, in order to scare the reader/audience.<ref>Ibid. pp. 88.
Reynolds notes the Qur’ans provides vivid depictions of hell are highly unlike the New Testament, where Jesus refers to afterlife punishment mostly allusively. The closest the Gospels describe hell is through the few images of “fire,” “wailing,” and “gnashing of teeth.”, for example in Matthew’s Parable of the Weeds, Jesus explains that at the end of the age, the Son of Man will send his angels that will cast evildoers into a fiery furnace where there will be weeping and gnashing of teeth (Matt 13:40–42).<ref>Reynolds, Gabriel Said. ''Allah: God in the Qur'an (pp. 81-82).'' Yale University Press. Kindle Edition.</ref> He notes the much more constant an vivid Qur'anic descriptions far better match later Christian works that expanded the descriptions to be more gruesome, in order to scare the reader/audience.<ref>Ibid. pp. 88.


Line 161: Line 137:
Sinai (2023 notes the Qur’an uses ''khalāq'' (“share, portion”) in verses threatening that some will have “no share in the hereafter” (e.g., Q 2:102, 2:200, 3:77).<ref name=":1">''khalāq | share'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 281-282). Princeton University Press. Kindle Edition.</ref> Unlike the usual Arabic root ''kh-l-q'' (“to create”), ''khalāq'' seems to be a loanword, likely from Hebrew ''ḥēleq'' or Aramaic ''ḥulaqa'', both meaning “share” or “allotted fate.”<ref name=":1" /> This phrasing strongly resembles rabbinic expressions about having (or lacking) a “share in the world to come,” widely attested in the Mishnah, Tosefta, Talmud, and Midrash.<ref name=":1" /> The Qur’an’s diction thus reflects Rabbinical Jewish idiom, likely adopted in a Medinan context, making ''khalāq,'' like ''ummī'' (“scriptureless”) and ''baraʾa'' (“to create”) etc. an example of Jewish terminology integrated into Qur’anic usage.<ref name=":1" />
Sinai (2023 notes the Qur’an uses ''khalāq'' (“share, portion”) in verses threatening that some will have “no share in the hereafter” (e.g., Q 2:102, 2:200, 3:77).<ref name=":1">''khalāq | share'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 281-282). Princeton University Press. Kindle Edition.</ref> Unlike the usual Arabic root ''kh-l-q'' (“to create”), ''khalāq'' seems to be a loanword, likely from Hebrew ''ḥēleq'' or Aramaic ''ḥulaqa'', both meaning “share” or “allotted fate.”<ref name=":1" /> This phrasing strongly resembles rabbinic expressions about having (or lacking) a “share in the world to come,” widely attested in the Mishnah, Tosefta, Talmud, and Midrash.<ref name=":1" /> The Qur’an’s diction thus reflects Rabbinical Jewish idiom, likely adopted in a Medinan context, making ''khalāq,'' like ''ummī'' (“scriptureless”) and ''baraʾa'' (“to create”) etc. an example of Jewish terminology integrated into Qur’anic usage.<ref name=":1" />


==Parallels in the hadith==
== Judgement day would be close to Muhammad's time ==
The [https://www.reddit.com/r/AcademicQuran/ /r/AcademicQuran] SubReddit are also compiling a list of Talmudic Parallels with the hadith listed here ''[https://www.reddit.com/r/AcademicQuran/wiki/talmudparallels/ talmudparallels],'' and also linked Levi Jacober's 1935, Ph.D. dissertation ''<nowiki/>'[https://www.academia.edu/78766406/The_traditions_of_al_Bukh%C4%81r%C4%AB_and_their_aggadic_parallels The traditions of al-Bukhārī and their aggadic parallels]''', which collects the numerous traditions of al-Bukhari which bear a striking similarity to the aggadic (non-legalistic exegesis which appears in the classical rabbinic literature of Judaism) traditions to be found chiefly in the Talmud and the Midrashim for those interested in this topic further.
==See Also==
*[[Pre-Islamic Arab Religion in Islam]]
==References==
<references group=""></references>
 
== Other ==
=== Judgement day would be close to Muhammad's time ===
The idea of judgment day being imminent was a common belief in late antiquity, with many prominent Christian, Jewish and Zoroastrian writings preaching the eschaton (the purposeful end of the world as part of Gods divine plan for judgement day) was about to happen, which continued in early Islam.<ref>For examples of sudden end times being promised due to political movements in Christian, Jewish and Zoroastrianism literature in the centuries preceding Islam, see Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. Chapters 1 - 4
The idea of judgment day being imminent was a common belief in late antiquity, with many prominent Christian, Jewish and Zoroastrian writings preaching the eschaton (the purposeful end of the world as part of Gods divine plan for judgement day) was about to happen, which continued in early Islam.<ref>For examples of sudden end times being promised due to political movements in Christian, Jewish and Zoroastrianism literature in the centuries preceding Islam, see Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. Chapters 1 - 4
And for early Islam, see chapters 5 and 6.</ref> Muhammad preached this belief in the Qur'an.<ref>Ibid. pp. 124-132</ref>
And for early Islam, see chapters 5 and 6.</ref> Muhammad preached this belief in the Qur'an.<ref>Ibid. pp. 124-132</ref>
Line 184: Line 152:


'''Others have disputed the idea such as Dr Zishan Ghaffar, <ref>See discussion here: [https://www.youtube.com/watch?v=O7XWxCc64dI The Qur'an and the End of the World] - Dr Zishan Ghaffar - Youtube Video on Gabriel Said Reynolds' Academic Channel [https://www.youtube.com/c/ExploringtheQuranandtheBible Exploring the Quran and the Bible]</ref> however the motifs would be explained by common late antiquity writings/motifs around?'''
'''Others have disputed the idea such as Dr Zishan Ghaffar, <ref>See discussion here: [https://www.youtube.com/watch?v=O7XWxCc64dI The Qur'an and the End of the World] - Dr Zishan Ghaffar - Youtube Video on Gabriel Said Reynolds' Academic Channel [https://www.youtube.com/c/ExploringtheQuranandtheBible Exploring the Quran and the Bible]</ref> however the motifs would be explained by common late antiquity writings/motifs around?'''
== Similarities with late antique Judeo-Christian texts ==
=== Souls fall 'asleep' at death ===
Reynolds (2020) notes in regards to the interchangeability of sleep and death in the Qur'an:{{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:
<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.”}}
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.}}
=== Souls are taken away at night ===
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)
''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 ===
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.{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (pp. 76-77). Yale University Press. Kindle Edition.|Few arguments are more common in the Qur’an than the analogy that it makes between God’s ability to bring a dead body to life and the way in which rain brings a barren land back to life:
<i>17 So glorify God when you enter evening and when you rise at dawn. 18 To Him belongs all praise in the heavens and the earth, at nightfall and when you enter noontime. 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].</i> (Q 30:17–19; cf. Q 16:65, 43:11, 50:6–11, 57:17)
One can imagine that this argument would be meaningful in the arid climate of the Middle East. In many places, when autumn rains come after a long dry summer, one can see a barren landscape turn dramatically green.<sup>10</sup>}}
Which he notes in the Footnote 10 of the above text may be related to a non-biblical Jewish tradition:
{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (p. 254). Yale University Press. Kindle Edition.|10. This argument in the Qurʾan, that the resurrection of the dead is like the effect of rain on dry earth, might be related to a Jewish tradition that God will resurrect the dead with dew. For example, see b. Shabbat 88b.}}
== Parallels in the hadith ==
The [https://www.reddit.com/r/AcademicQuran/ /r/AcademicQuran] SubReddit are also compiling a list of Talmudic Parallels with the hadith listed here ''[https://www.reddit.com/r/AcademicQuran/wiki/talmudparallels/ talmudparallels],'' and also linked Levi Jacober's 1935, Ph.D. dissertation ''<nowiki/>'[https://www.academia.edu/78766406/The_traditions_of_al_Bukh%C4%81r%C4%AB_and_their_aggadic_parallels The traditions of al-Bukhārī and their aggadic parallels]''', which collects the numerous traditions of al-Bukhari which bear a striking similarity to the aggadic (non-legalistic exegesis which appears in the classical rabbinic literature of Judaism) traditions to be found chiefly in the Talmud and the Midrashim for those interested in this topic further.
==See Also==
*[[Pre-Islamic Arab Religion in Islam]]
==References==
<references group=""></references>


== External Links ==
== External Links ==
CPO675
993

edits

Retrieved from "http://wikiislamica.net/wiki/Special:MobileDiff/139420"