The Mystery of the Caller in Surah Qaf: A Comparative Analysis Using the Qur'an, Tanakh, and Kolbrin Bible
In this article, we explore the concept of the “Caller” mentioned in Surah Qaf (Qur’an 50), who awakens the dead from their sleep, as a figure of eschatological significance in Abrahamic texts and the Kolbrin Bible.
Our approach bypasses traditional interpretations, relying instead on primary textual evidence to connect ideas on resurrection, life’s purpose, and the afterlife. Through a comparative study involving the Qur'an, Tanakh, the Gospels, and Kolbrin passages, we offer an analysis that suggests a deeper shared understanding of the Caller as a figure bridging mortality and eternity.
1. Introduction: Surah Qaf and the Mystery of Resurrection
Surah Qaf opens by addressing the resurrection, a profound concept often dismissed as impossible by human logic but presented as a reality through God’s power. The Qur'an describes resurrection metaphorically through images of the heavens, rainfall, and plant life revived by water.
Here, plants symbolize humanity, while water represents life itself. The “Caller” remains unnamed, a being through whom the dead are brought forth, awaiting judgment.
This theme resonates across the Tanakh and New Testament, where the dead “sleep in the dust of the earth” until awakened, and it finds intriguing parallels in passages from the Kolbrin Bible.
2. Resurrection as Sleep and Awakening: Perspectives from Tanakh and Qur'a
In both the Qur'an and the Tanakh, death is likened to sleep, where the deceased rest in the earth until they are called forth. Daniel 12:2 illustrates this vividly:
“And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt.”
This sense of dormancy aligns with the Qur’an’s portrayal, where the Caller rouses the dead.
Job 14:12 echoes this concept, stating,
“So man lies down and does not rise; till the heavens are no more, they will not awake nor be aroused from their sleep.”
The Kolbrin Bible also addresses this state of dormancy with a poetic resonance. GLN:7:22 states:
“What is this passing thing called life? This fragile flower so tenderly cherished, seen in its true frailty here on the field of blood. Does it have any real meaning? Here on the field of blood the dead sleep to awake to glory... Fear not for me, already I see the welcoming light beyond the veil. We shall meet again.”
This passage complements the Qur’anic imagery, portraying life as fleeting and resurrection as a glorious awakening.
3. Yeshua’s Role as the Caller in the Gospel of John
The Gospels provide an additional dimension to the Caller’s identity, particularly in John 5:26-29:
“For just as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to judge because he is the Son of Man... a time is coming when all who are in their graves will hear his voice and come out—those who have done what is good will rise to live, and those who have done what is evil will rise to be condemned.”
Here, Yeshua (Jesus) is depicted as possessing the divine authority to call forth the dead, a role that resonates with the Caller in Surah Qaf. This alignment across texts suggests a figure endowed with life-giving power and the responsibility of judgment, qualities that transcend individual religious traditions.
4. The Kolbrin Bible on Resurrection and Divine Intervention
The Kolbrin Bible adds unique perspectives on the Caller’s role and the nature of resurrection. In SCL:2:4-5, a vivid scene unfolds where the “Aspiring One” awakens to new life, with divine figures attending to his resurrection:
“The Beauteous One bends over the prostrate man and says, ‘Revive, this is not a place where death rules.’... She says, ‘I have come that you who were dead might live, that you who were blinded might see, that you who were deceived might know Truth.’ The soulself says, ‘I have come to embrace you, I have come to protect you, I have come to shield you, I am your refuge.’”
This passage bears striking similarities to the Gospel’s portrayal of Yeshua as the one who raises the dead, symbolizing resurrection as a process of transformation and truth. Additionally, SCL:12:6 describes an entity capable of guiding souls and interpreting hidden truths:
“I am one, who gazes into the deep, dark pool, reading the things hidden therein. I am the Caller Forth of the Deformed Ones and the Tongue of the Bright Ones... The Climbers come to me, and I provide their Guide and their Guardian.”
This figure, called the "Caller Forth," provides insight into the role of the Caller as an uplifter and interpreter, suggesting that this being not only revives but also guides and illuminates.
5. Comparative Analysis of Resurrection in the Qur'an, Tanakh, and Kolbrin Bible
The recurring motif of resurrection across these texts hints at a common understanding: the dead are not gone but rest until the appointed time of revival. This Caller, who spans multiple texts and traditions, embodies divine authority, awakening souls to judgment and guiding them to truth.
Surah Qaf’s depiction of resurrection echoes in the Kolbrin’s images of renewal and transformation, implying that resurrection represents a return to life filled with divine purpose and clarity.
Each text portrays a divine figure, whether understood as Yeshua, an angel, or an abstract force, responsible for crossing the veil between life and death.
6. Conclusion: The Role of the Caller as an Agent of Divine Power
The consistent portrayal of the Caller across the Qur’an, Tanakh, Gospels, and Kolbrin suggests that this figure serves as a bridge between worlds, awakening the dead and leading them to truth.
These texts collectively present resurrection as a return to divine light, emphasizing that this event transcends individual beliefs or traditions. Whether the Caller is envisioned as Yeshua, an angel, or a cosmic force, each portrayal reveals a shared eschatological hope that life continues beyond death through God’s will.
The Caller represents not only the power to restore life but also the wisdom to guide souls to a new state of understanding, as seen in the Kolbrin’s depiction of the “Beauteous One” and the “Caller Forth.”
By comparing these texts, we uncover a timeless and universal belief that God’s will revives all life, with the Caller as the key figure in this cosmic drama.
Bibliography:
The Qur'an, Surah Qaf.
The Tanakh, Book of Daniel, Book of Job, Isaiah.
The New Testament, Gospel of John.
The Kolbrin Bible: GLN:7:22, SCL:2:4-5, SCL:12:6.
This comparative study enriches our understanding of resurrection, emphasizing that divine power extends beyond death to offer life anew.
The Caller, whose voice is both mysterious and powerful, continues to resonate as a figure of divine hope, bridging the earthly and the eternal.
