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			== Encyclopaedia of Islam, Second Edition / Nūḥ ==
			, the Noah of the Bible, is a particularly popular figure in the Ḳurʾān and in Muslim legend. Al-T̲h̲aʿlabī gives 15 virtues by which Nūḥ is distinguished among the prophets. The Bible does not regard Noah as a prophet. In the Ḳurʾān, Nūḥ is the first prophet of punishment, who is followed by Hūd, ¶ Ṣāliḥ, Lūṭ, S̲h̲uʿayb and Mūsā. Ibrāhīm is one of his following ( s̲h̲īʿa ) (XXXVII, 81). He is the perspicuous admonisher ( nad̲h̲ir mubīn , XI, 27; LXXI, 2), the rasūl amīn “the true messenger of God” (XXVI, 107), the ʿabd s̲h̲akūr , “the grateful servant of God” (XVII, 3). God enters into a covenant with Nūḥ just as with Muḥammad, Ibrāhīm, Mūsā and ʿĪsā (XXXIII, 7). Peace and blessings are promised him (XI, 50). Muḥammad is fond of seeing himself reflected in the earlier prophets. In the case of Nūḥ, the Muslim Ḳurʾān exegetes have already noticed this (see Grünbaum, Neue Beiträge , 90). Muḥammad puts into the mouth of Nūḥ things that he would himself like to say and into the mouths of his opponents what he himself has heard from Nūḥ’s opponents. Nūḥ is reproached with being only one of the people (X, 72-4). God should rather have sent an angel (XXIII, 24). Nūḥ is wrong (VII, 58), is lying, deceiving (VII, 62), is possessed by d̲j̲inn (LIV, 9), only the lowest join him (XI, 29; XXVI, 111). When Nūḥ replies: “It is grievous to you that I live among you, I seek no reward, my reward is with God (X, 72-4; XI, 31); I do not claim to possess God’s treasures, to know his secrets, to be an angel and I cannot say to those whom ye despise, God shall not give you any good” (XI, 31-3), we have here an echo of Muḥammad’s defence and embarrassment about many of his followers. The Ḳurʾān pictures events as follows: God sends Nūḥ to the sinful people. Sūra LXXI, which bears his name, gives one of these sermons threatening punishment for which other analogies can be found. The people scorn him. Allah commands him to build an ark by divine inspiration. Then the “chaldron boils” (XI, 42; XXIII, 27). The waters drown everything; only two of every kind of living creature are saved and the believers whom Nūḥ takes into the ark with him. But there were very few who believed. Nūḥ appeals even to his son in vain; the latter takes refuge on a mountain but is drowned. When Nūḥ bids the waters be still, the ark lands on mount D̲j̲ūdī ([q.v.] XI, 27-51). Not only Noah’s son but also his wife (with Lūṭ’s wife) are sinners (LXVI, 10). From the Haggada is developed, as Geiger shows, the following elements of this Ḳurʾānic legend of Nūḥ: 1. Nūḥ appears as a prophet and admonisher; 2. his people laugh at the Ark; 3. his family is punished with hot water (main passages: Talm . Sanhedrin , 108a-b; Gen . Rabba , xxix-xxxvi).

			The post-Ḳurʾānic legend of Nūḥ, as in other cases, fills up the gaps, gives the names of those not mentioned in the Ḳurʾān, makes many links, e.g. connects Nūḥ with Farīdūn of the Persian epic, although it is pointed out that the Magi (Persians) do not know the story of the flood. Nūḥ’s wife is called Wāliya and her sin is that she described Nūḥ to his people as mad̲j̲nūn . The names of Nūḥ’s sons, Sām, Hām and Yāfit̲h̲ are known to Ḳurʾān exegesis from the Bible, but this exegesis also gives the name of Nūḥ’s sinful son who perished in the flood, Kanʿān, “whom the Arabs call Yām”. The Ḳurʾānic statement that Nūḥ was 950 years of age at the time of the flood ( ṭūfān ) (XXIX, 13, 14) is probably based on Gen. ix. 39, which says Nūḥ lived 950 years in all. Also, it serves as a basis for calculations which make Nūḥ the first muʿammar ; according to the Kitāb al-Muʿammarīn of Abū Ḥātim al-Sid̲j̲istānī (ed. Goldziher, in Abh. zur arab Philologie , ii), who begins his book with Nūḥ, he lived 1,450 years. Yet in his dying hour he describes his life as a house with two doors through one of which one enters, while he leaves through the other. Muslim legend knows the Biblical story of Nūḥ, his times and his sons, but embellishes ¶ it greatly, and in al-Kisāʾī it becomes a romance. From the union of Ḳābil’s and S̲h̲īt̲h̲’s descendants arises a sinful people which rejects Nūḥ’s warnings. He therefore at God’s command builds the Ark from trees which he has himself planted. As he is hammering and building the people mock him: “Once a prophet, now a carpenter?”, “A ship for the mainland?” The Ark had a head and tail like a cock, a body like a bird (al-T̲h̲aʿlabī). How was the Ark built? At the wish of the apostles, Jesus arouses Sām (or Ḥām) b. Nūḥ from the dead and he describes the Ark and its arrangements: in the lower storey were the quadrupeds, in the next the human beings and in the top the birds. Nūḥ brought the ant into the Ark first and the ass last; it was slow because Iblīs was clinging to its tail. Nūḥ called out impatiently: “Come in even if Satan is with thee”; so Iblīs also had to be taken in. The pig arose out of the tail of the elephant and the cat from the lion. How could the ox exist beside the lion, the goat alongside the wolf, or the dove beside the birds of prey? God tamed their instincts. The number of human beings in the Ark varies in legend between seven and eighty. ʿŪd̲j̲ b. ʿAnaḳ was also saved along with the believers. Ḳābil’s race was drowned. Nūḥ also took Adam’s body with him, which was used to separate the women from the men, for in the Ark continence was ordered, for man and beast. Only Ḥām transgressed, and for this was punished with a black skin. The whole world was covered with water and only the Haram (in al-Kisāʾī, also the site of the sanctuary in Jerusalem) was spared; the Kaʿba was taken up into heaven and D̲j̲ibrīl concealed the Black Stone (according to al-Kisāʾī, the stone was snow-white until the Flood). Nūḥ sent out the raven, but finding some carrion it forgot Nūḥ; then he sent the dove, which brought back an olive leaf in its bill and mud on its feet; as a reward it was given its collar and became a domestic bird. On the day of ʿĀs̲h̲ūrāʾ every one came out of the Ark, men and beasts fasted and gave thanks to God.

			There are many contacts with the Haggada: the (different, it is true) partitioning of the Ark, Nūḥ’s anxiety about the animals, Ḥām’s sin and punishment (Sanhedrin, 108a-b). The story that the giant ʿŌg escaped the Flood is also taken from the Haggada [see ʿūd̲j̲ b. ʿanaḳ ]. But Muslim legend goes farther than the Bible and Haggada in depicting Muḥammad, who sees himself in Nūḥ.
			{{refbegin3}}
			;Bibliography
			Principal passages are Ḳurʾān, VII, 57-62

			XI, 27-51

			XXIII, 23-31

			XXVI, 105-22

			XXXVII, 73-81

			LXXI (whole)

			Ṭabarī, i, 174-201

			Ibn al-At̲h̲īr, i, 27-9

			T̲h̲aʿlabī, Ḳiṣaṣ al-anbiyāʾ, Cairo 1325, 34-8

			Kisāʾī, Ḳiṣaṣ al-anbiyāʾ, ed. J. Eisenberg, i, 85-102, Eng. tr. W.M. Thackston, The tales of the prophets of al-Kisaʾi, Boston 1978, 91-109

			A. Geiger, Was hat Mohammed..., Leipzig 1902 2 , 106-11

			M. Grünbaum, Neue Beiträge, 79-90

			J. Horovitz, in Hebrew Union College Annual, ii (1925) 151

			idem, Koranische Untersuchungen, Berlin 1926, 13-18, 22-9, 32-5, 49-51, esp. 46

			J. Walker, Biblical characters in the Koran, Paisley 1931, 113-21

			D. Sidersky, Les origines des légendes musulmanes, Paris 1933, 26-7

			H. Speyer, Die biblische Erzählungen im Qoran, Grafenhainichen ca. 1938, 84-115.—On the name Nūḥ: Goldziher, in ZDMG, xxiv (1870), 207-11

			on Nūḥ as muʿammar: Goldziher, Abhandlungen zur arabischen Philologie, ii, Leiden 1899, pp. lxxxix and 2.

			;Cite this page
			Heller, B., “Nūḥ”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 10 January 2017 <http://dx.doi.org/10.1163/1573-3912_islam_SIM_5966>

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Maqivi в 13:05, 27 марта 2021

2021-03-27T13:05:37Z

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	Brinner, William M., «Noah», in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC. Consulted online on 07 January 2017 <http://dx.doi.org/10.1163/1875-3922_q3_EQCOM_00134>{{refbegin2}}		Brinner, William M., «Noah», in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC. Consulted online on 07 January 2017 <http://dx.doi.org/10.1163/1875-3922_q3_EQCOM_00134>{{refbegin2}}

			== Encyclopaedia of Islam, First Edition (1913-1936) / Nūḥ ==
			, the Noah of the Bible, is a particularly popular figure in the Ḳurʾān and in Muslim legend. T̲h̲aʿlabī gives 15 virtues by which Nūḥ is distinguished among the prophets. The Bible does not regard Noah as a prophet. In the Ḳurʾān Nūḥ is the first prophet of punishment, who is followed by Hūd, Ṣāliḥ, Lūṭ, S̲h̲uʿaib and Mūsā. Ibrāhīm is one of his following (S̲h̲īʿa) (Sūra xxxvii. 81). He is the perspicuous admonisher (nad̲h̲ir mubīn, xi. 27; lxxi. 2), the rasūl amīn “the true messenger of God” (xxvi. 107), the W s̲h̲akūr, “the grateful servant of God” (xvii. 3). Allāh enters into a covenant with Nūḥ just as with Muḥammad, Ibrāhīm, Mūsā and Īsā (xxxiii. 7). Peace and blessings are promised him (xi. 50). Muḥammad is fond of seeing himself reflected in the earlier prophets. In the case of Nūḥ, the Muslim Ḳurʾān exegetes have already noticed this (see Grünbaum, Neue Beiträge, p. 90). Muḥammad puts into the mouth of Nūḥ things that he would himself like to say and into the mouths of his opponents what he himself has heard from his. Nūḥ is reproached with being only one of the people (x. 72—74). God should rather have sent an angel (xxiii. 24). Nūḥ is wrong (vii. 58), is lying, deceiving (vii. 62), is possessed by d̲j̲inn (liv. 9), only the lowest join him (xi. 29; xxvi. 111). When Nūḥ replies: “it is grievous to you that I live among you, I seek no reward, my reward is with Allāh (x. 72—74; xi. 31); I do not claim to possess Allāh’s treasures, to know his secrets, to be an angel and I cannot say to those whom ye despise, God shall not give you any good” (xi. 31—33), we have here an echo of Muḥammad’s defence and embarrassment about many of his followers. Muḥammad pictures events as follows: Allāh sends Nūḥ to the sinful people. Sūra lxxi. which bears his name, gives one of these sermons threatening punishment for which other analogies can be found. The people scorn him. Allāh commands him to build an ark by divine inspiration. Then the “chaldron boils” (xi. 42; xxiii. 27). The waters drown everything; only two of every kind of living creature are saved and the believers whom Nūḥ takes into the ark with him. But there were very few who believed. Nūḥ appeals even to his son in vain; the latter takes refuge on a mountain but is drowned. When Nūḥ bids the waters be still, the ark lands on mount Ḏj̲ūdī (q. v.; xi. 27—51). Not only Noah’s son but also his wife (with Lūṭ’s wife) are sinners (Ixvi. 10). From the Haggada is developed, as Geiger shows, the following elements of this Ḳurʾānic legend of Nūḥ: 1. Nūḥ appears as a prophet and admonisher; 2. his people laugh at the ark; 3. his family is punished with hot water (main passages: ¶ Talm. Sanhédrin, 108ab; Gen. Rabba, xxix.— xxxvi.).

			The post-Ḳurʾānic legend of Nūḥ as in other cases fills up the gaps, gives the names of those not mentioned in the Ḳurʾān, makes many links e. g. connects Nūḥ with Feridnn of the Persian epic although it is pointed out that the Magi (Persians) do not know the story of the flood. Nūḥ’s wife is called Wāliya and her sin is that she described Nūḥ to his people as mad̲j̲nūn. The names of Nūḥ’s sons, Sām, Ḥām, Yāfit̲h̲ are known to Ḳurʾān exegesis from the Bible but it also gives the name of Nūḥ’s sinful son who perished in the flood: Kanaʿān, “whom the Arabs call Yām”. Muḥammad’s statement that Nūḥ was 950 years of age at the time of the flood (ṭūfān) (xxix. 13, 14) is probably based on Gen. ix. 39 which says Nūḥ lived 950 years in all, but on the other hand, it serves as a basis for calculations which make Nūḥ the first muʿammar; according to the Kitāb al-Muʿammarīn of Abū Ḥātim al-Sid̲j̲istānī (ed. Goldziher, p. 1), who begins his book with Nūḥ, he lived 1,450 years. Yet in his dying hour he describes his life as a house with two doors in which one goes in through one to the other. Muslim legend knows the Biblical story of Nūḥ, his times and his sons, but embellishes it greatly and in al-Kisāʾī it becomes a romance. From the union of Ḳābil’s and S̲h̲et̲h̲’s descendants arises a sinful people which rejects Nūḥ’s warnings. He therefore at God’s command builds the ark from trees which he has himself planted. As he is hammering and building the people mock him: “once a prophet, now a carpenter?”, “a ship for the mainland?”. The ark had a head and tail like a cock, a body like a bird (T̲h̲aʿlabī). How was the ark built? At the wish of the apostles, Jesus arouses Sām (or Ḥām) b. Nūḥ from the dead and he describes the ark and its arrangements: in the lower storey were the quadrupeds, in the next the human beings and in the top the birds. Nūḥ brought the ant into the ark first and the ass last, it was slow because Iblīs was clinging to his tail. Nūḥ called out impatiently: “come in even if Satan is with thee”; so Iblīs also had to be taken in. The pig arose out of the tail of the elephant and the cat from the lion. How could the goat exist alongside of the wolf, or the dove beside the birds of prey? God tamed their instincts. The number of human beings in the ark varies in legend between seven and eighty. ʿŪd̲j̲ b. ʿAnaḳ was also saved along with the believers. Ḳābil’s race was drowned. Nūḥ also took Adam’s body with him which was used to separate the women from the men. For in the ark continence was ordered, for man and beast. Only Ḥām transgressed and for this was punished with a black skin. The whole world was covered with water and only the Ḥarām (in al-Kisāʾī, also the site of the sanctuary in Jerusalem) was spared; the Kaʿba was taken up into heaven and Ḏj̲ibrīl concealed the Black Stone (according to al-Kisāʾī the stone was snow white until the Flood). Nūḥ sent out the raven but finding some carrion it forgot Nūḥ; then he sent the dove which brought back an olive leaf in its bill and mud on its feet; as a reward it was given its collar and became a domestic bird. On the day of ʿĀs̲h̲ūrāʾ every one came out of the ark, men and beasts fasted and gave thanks to Allāh.

			There are many contacts with the Haggada: the ¶ (different, it is true) partitioning of the ark, Nūḥ’s anxiety about the animals, Ḥām’s sin and punishment (Sanhedrin, 108ab). The story that the giant ʿŌg escaped the Flood is also taken from the Haggada [see ʿūd̲j̲ b. ʿanaḳ]. But Muslim legend goes farther than the Bible and Haggada, like Muḥammad who sees himself in Nūḥ.
			{{refbegin3}}
			(Bernhard Heller)

			;Bibliography
			Principal passages are Ḳurʾān, vii. 57—52; xi. 27—51; xxiii. 23—31; xxvi. 105—222; xxxvii. 73—81; lxxi. (whole)

			Ṭabarī, ed. de Goeje, i. 174—201

			Ibn al-At̲h̲īr, al-Kāmil, i. 27—29

			T̲h̲aʿlabī, Ḳiṣaṣ al-Anbiyāʾ, Cairo 1325, p. 34—38

			al-Kisāʾī, Ḳiṣaṣ al-Anbiyāʾ, ed. Eisenberg, i. 85—102

			Geiger, Was hat Mohammed..., 1902 2, p. 106-111

			M. Grünbaum, Nette Beiträge, p. 79—90

			J. Horovitz, Hebrew Union College Annnal, ii., 1925, p. 151

			do., Koranische Untersuchungen, 1926, p. 13—18, 22—29, 32—35, 49—51, esp. 146

			J. Walker, Biblical Characters in the Koran, p. 113-121.— On the name Nūḥ: Goldziher, in Z. D. M. G., xxiv. (1870), 207—211

			on Nūḥ as Muʿammar

			Goldziher, Abhanlungen zur arabischen Philologie, ii., Leyden 1899, p. lxxxix. and p. 2.

			;Cite this page
			Heller, Bernhard, “Nūḥ”, in: Encyclopaedia of Islam, First Edition (1913-1936), Edited by M. Th. Houtsma, T.W. Arnold, R. Basset, R. Hartmann. Consulted online on 10 January 2017 <http://dx.doi.org/10.1163/2214-871X_ei1_SIM_3519>

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	'''Предлагаю дополнить материал согласно следующей тематической разбивки аятов Корана:		'''Предлагаю дополнить материал согласно следующей тематической разбивки аятов Корана:
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	Предлагаю дополнить материал согласно следующей тематической разбивки аятов Корана:		'''Предлагаю дополнить материал согласно следующей тематической разбивки аятов Корана:
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	Завет с Аллахом -33:7		Завет с Аллахом -33:7

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Новая страница

Предлагаю дополнить материал согласно следующей тематической разбивки аятов Корана:

Завет с Аллахом -33:7

Благодарный раб -17:3

Пример для последующих поколений - 17:3; 37:78;

Наставленный на прямой путь - 6:84;

Внушено откровение - 4:163; 23:27;

Напоминание для лицемеров - 9:70;

Повествование Пророку Мухаммаду о сокровенном -11:49; 14:9; 17:17;

Облагодетельственный Аллахом -19:58;

В предостережениях Шуейба - 11:89

Предестерегающий, разъясняющий увещеватель - 26:115; 71:2

Призыв.Препирательство народа - 7:59-64; 7:69; 10:71-74; 11:25-35; 11:38-39; 23:23-26; 26:105-118; 54:9; 71:1-24

Обвинения во лжи - 7:64 10:73; 11:27; 22:42; 23:26; 25:37; 26:105; 26:117; 38:12; 40:5; 50:12; 54:9;

Мольбы -21:76; 23:29; 26:117-118; 37:75; 54:10; 71:24; 71:26-28

Семья -11:40; 11:42-43; 11:45-47; 21:76; 23:27; 37:76; 66:10

Ковчег -7:64; 10:73; 11:36-38; 11:40-42; 11:44; 23:27-30; 26:119; 29:15; 36:41; 54:13-15; 69:11-12

Спасение на ковчеге как Знамение -23:30; 26:121;

Наказание неверующих -7:64; 10:73; 11:37; 11:40; 11:43-44; 21:77; 23:27; 25:37; 26:119-120; 29:14; 37:82; 40:31; 51:46; 53:52; 54:11-12; 71:25

С моря на землю -11:48

В числе Улюль-азм -42:13

Возраст -29:14{{hello}}[[Участник:Иса|Иса]] ([[Обсуждение участника:Иса|обсуждение]]) 16:04, 20 июня 2016 (YEKT)