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A very close similarity with Q. 16:79 can be seen in this homily:{{Quote|Jacob of Sarugh, ''Homily on the Chariot that Ezekiel saw'', Homilies 4:551, translated by Julien Decharneux<ref>Ibid. p. 160</ref>|See! They are suspended and stand like a bird who is suspended in the air with nothing on which it rests except the remzā.}}A more elaborat passage makes the parallel with the Quranic concept clearer:{{Quote|Jacob of Sarugh, ''Homily on the fifth day of Creation'', ''Homilies 3:96'', translated by Julien Dechaneux<ref>Ibid. p. 160</ref>|Look at the bird when it is standing erect and relaxed and its feathers are spread out and it is standing on nothing, and it is not heavy for that nothing on which it is set, but its wing is stable and rests as if on something, and its feet and wings are spread to and it stands there and that empty space where it is please is like the earth for it, and when it is not leaning nor resting, hanging in the air and imagining the earth hanging on nothing. The hidden force [ḥaylā kasyā] of the Divinity, that is that something on which all the creation hangs and with which it is held.}}Just as the Quran uses the same verb to say that Allah holds up the birds and the heavens (as noted above), Jacob uses the concept of remzā (God's action in the world) also for the firmament.{{Quote|Jacob of Sarugh, Homilies 3:35 quoted by Julien Decharneux<ref>Ibd. p. 146</ref>|[The firmament] became like an arch hanging and standing without foundation [d-lā šatīsē], borne not by columns [law ʿamūdē], but by the remzā.}}

==The seven skies/heavens==

{{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>

The true martyrs who, by way of a death that covers their sins, demonstrate even more the beauty of their deeds and receive this glorious inheritance by virtue of their blood. By leaving this life they have prepared for their souls an honorable abode in paradise. It was thought that they are already dead, but by their death they have killed their sin, and they are alive with God. (Mar Isaï, Treaty on the Martyrs, 32)}}

Neuwirth (2024) also notes the influence of Christian martyrdom stories on the sudden conversion and prayers/asking for forgiveness to God of Pharaoh's magician's, who are originally opponents of Moses until he shows them proof of his prophecy via a miracle in the face of a sudden and violent death as threatened by the arrogant ruler (e.g. in {{Quran-range|26|50|51}} and {{Quran-range|20|71|73}}).<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 204).'' Yale University Press. Kindle Edition.</ref> Both Jewish and Christian traditions present individual “anti-Moses” sorcerers named Jannes and Jambres, who continue to appear in later interpretations; citing Nora Schmid, she notes that, although there is no explicit textual reference and the magicians are typically depicted in a negative light, they came to be associated with penance and martyrdom in Christian tradition - in the Qurʾan, this idea is developed further: the forgiveness that Jannes and Jambres either did not receive or only partially received in earlier sources is ultimately granted.<ref>Ibid. pp. 251-252</ref>{{Quote|Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 204). Yale University Press. Kindle Edition.|V. 72–73 qālū lan nuʾthiraka ʿalā mā jāʾanā mina l-bayyināti wa-lladhī faṭaranā fa-qḍi mā anta qāḍin innamā taqḍī hādhihi l-ḥayāta l-dunyā / innā āmannā birabbinā li-yaghfira lanā khaṭāyānā wa-mā akrahtanā ʿalayhi mina l-siḥri wallāhu khayrun wa-abqā] Conversion scene as later in Q 26:50–51. The sorcerers renounce their allegiance to Pharaoh on the basis of the obvious evidence (bayyināt) and give preference to the Creator God, they submit to their worldly fate and hope for the forgiveness of their sins and what they have been forced to do by the ruler—they are a role model for the community, which is also subject to pressure from outside. The request for forgiveness of sins before a violent death is a topos of Christian martyr stories. The entire scene, leaving the context of ‘ancient’ Egypt, reflects the notion of Christian martyrdom stories. Khaṭāyā (singular khaṭīʾa) also lets a Syriac terminus technicus ring through, but the word can be derived from the Arabic root KhṬʿ (“to miss a goal”) (see FVQ, 123ff.). The idea of the forgiveness of sins is prominent in the Christian liturgy—not only through the Lord’s Prayer. In addition to khaṭīʾa, there is the genuine Arabic dhanb, dhunūb.}}

''We might note how all of these traditions are meant to make humans yearn for paradise and fear hell. The Qur’an, from this regard, is a profoundly psychological work. Like a Christian preacher, like John Chrysostom or Saint Ephrem, the author of the Qur’an speaks of heaven and hell to persuade his audience to repent and believe. He does so in a way, however, that is distinct—emphasizing physical pain and physical pleasure in order, apparently, to make a greater impression on his audience. He puts a terrible tree into hell and young women in paradise.''

</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}}

== The term sakīnah ==

== Arguments for resurrection ==

== Parallels in the hadith ==