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Metaphors of Death and Resurrection in the Qur’an: An Intertextual Approach with Biblical and Rabbinic Literature



Through extensive textual analysis, this book reveals how various passages of the Qur'an define death and resurrection spiritually or metaphorically. While the Day of Resurrection is a major theme of the Qur'an, resurrection has largely been interpreted as physical, which is defined as bones leaving their graves. However, this book shows that the Qur'an sometimes alludes to death and resurrection in a metaphoric manner – for example, rebuilding a desolate town, typically identified as Jerusalem, and bringing the Israelite exiles back; thus, suggesting awareness and engagement with Jewish liturgy. Many times, the Qur'an even speaks of non-believers as spiritually dead, those who live in this world, but are otherwise zombies. The author presents an innovative theory of interpretation, contextualizing the Qur'an within Late Antiquity and traces the Qur'anic passages back to their Biblical, extra-biblical and rabbinic subtexts and traditions.
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... For details of this analysis, see Galadari (2013b); also see Galadari (2013a); also see Galadari (2018a). 31 For the various arguments in support of this notion, see Newby (1988); also see Mazuz (2014); also see Galadari (2013aGaladari ( , 2021aGaladari ( , 2021b. 32 Tatian's Diatessaron is a harmony of the four Gospels thought to have originally been written in either Greek or Syriac, but its Syriac version was widely used by the Syriac Church during the Qur'anic milieu. ...
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The Qur’an often compares its own inspiration and revelation with previous scriptures to its audience. However, the Jews and Christians in Late Antiquity had manifold understandings of the inspiration and revelation of scripture. The rabbinic tradition posits various degrees of inspiration behind canonical scriptures: the Torah was dictated by God to Moses, while other prophets had lesser degrees of divine inspiration. Many Christian churches typically held a dual authorship concept, where the human author wrote under the inspiration of a divine author. Many Muslim traditions held various understandings of the agency, or lack thereof, of Muḥammad in the utterances of the Qur’an. Nonetheless, the Qur’an claims that its own inspiration is no different from some biblical books. Since the rabbinic and Christian views differ, it is imperative to understand the Qur’anic concept of itself on inspiration and revelation (waḥy and tanzīl), especially since it compares itself with other scriptures. Additionally, it is argued that the Qur’an’s self-referentiality as a “kitāb” that descends does not necessarily denote a “book” (neither heavenly nor earthly), but an order or commandment, which is more loyal to the root definition.
Death has long been a preoccupation of philosophers, and this is especially so today. The Oxford Handbook of the Philosophy of Death contains chapters that cover current philosophical thinking of death-related topics across the entire range of the discipline. These include metaphysical topics—such as the nature of death, the possibility of an afterlife, the nature of persons, and how our thinking about time affects what we think about death—as well as axiological topics, such as whether death is bad for its victim, what makes it bad to die, what attitude it is fitting to take toward death, the possibility of posthumous harm, and the desirability of immortality. The chapters also explore the views of ancient philosophers such as Aristotle, Plato, and Epicurus on topics related to the philosophy of death, and questions in normative ethics, such as what makes killing wrong when it is wrong, and whether it is wrong to kill fetuses, non-human animals, combatants in war, and convicted murderers.
This book honors the memory of Brian Hesse, a scholar of Near Eastern archaeology, a writer of alliterative and punned publication titles, and an accomplished amateur photographer. Hesse specialized in zooarchaeology, but he influenced a wider range of excavators and ancient historians with his broad interpretive reach. He spent much of his career analyzing faunal materials from different countries in the Middle East-including Iran, Yemen, and Israel, and his publications covered themes particular to animal bone studies, such as domestication, ancient market economics, as well as broader themes such as determining ethnicity in archaeology. The essays in this volume reflect the breadth of his interests. Most chapters share an Old World geographic setting, focusing either on Europe or the Middle East. The topics are diverse, with the majority discussing animal bones, as was Hesse's specialization, but some take a nonfaunal perspective related to the problems with which Hesse grappled. The volume is also broad in temporal scope, ranging from Neolithic Iran to early Medieval England, and it addresses theoretical matters as well as methodological innovations including taphonomy and the history of computers in zooarchaeology. Several of the essays are direct revisits to, inspirations from, or extensions of Hesse's own research. All the contributions reflect his intense interest in social questions about antiquity; the theme of social archaeology informed much of Brian Hesse's thinking, and it is why his work made such an impact on those working outside his own disciplinary research.
In both 2 Peter and Jude, the reader encounters the rebellious angels, a paradigm of hard-heartedness that appears frequently in Jewish tradition. In both epistles, OT characters and events (and exegetical traditions extending from them) are paraenetic rather than didactic in nature. That is, they are illustrative and serve as moral types to warn the reader. In their function the rebellious angels constitute an important weapon in the rhetorical arsenal of both writers. Despite similarities in their appearance, they function in slightly different ways in the two epistles, suggesting a literary-rhetorical strategy that is unique to each writer.