Обсуждение:Йуша‘
Encyclopaedia of Islam, Second Edition / Yūs̲h̲aʿ b. Nūn
, the Joshua of the Bible. The Ḳurʾān does not mention him by name but alludes to him. When Moses wished to lead his people into the holy land and Israel was afraid to fight with the giants, they were encouraged by two God-fearing men (V, 20-6) who may be recognised as Joshua and Caleb. Neither can it be doubted that the young man ( fatā = naʿar , Exod. xxxiii. 11) who accompanies Moses on a journey to al-K̲h̲aḍir [q.v.] (not named) in XVIII, 60-64, is any other than Joshua (see al-Ṭabarī, i, 428).
Al-Ṭabarī was certainly well informed of the features of the biblical tradition concerning Joshua: the crossing of the Jordan with the ark, the spies, the fall of Jericho, the dishonesty of Achan, the artifice of the Gibeonites, the solstice, Bezek. However, Muslim legend has also supplied the figure of Yūs̲h̲aʿ with features not found in the Bible, most of which parallel the material in the Haggada. Yūs̲h̲aʿ was given the task of summoning the Children of Israel to the true faith ¶ (al-Ṭabarī, i 503-4). To enable Moses to depart this life without anxiety, Yūs̲h̲aʿʿ was installed as a prophet in his lifetime (see L. Ginzberg, The legends of the Jews , Philadelphia 1909-38, iii, 436-9). He was present at Moses’s death and Moses’s garments remained in Yūs̲h̲aʿ’s hands when Moses died. Yūs̲h̲aʿ was suspected of having killed Moses but all the Israelites had a dream in which Moses refuted the suspicion to calm the affair. Yūs̲h̲aʿ conquered the giants in Jericho, but the traditions vary as to whether the victory was won in the time of Moses or not until after his death. Balaam [see balʿam ] supported the battle against the Israelites. In Ibn al-At̲h̲īr, the story is embellished; Balaam’s wife was bribed to incite him to evil (see H. Schützinger, Die arabische Baleam-Erzählung , in Isl ., lix [1982], 195-221). Ḳurʾān, VII, 175-7 is also connected to Balaam. Yūs̲h̲aʿ could not cross the Jordan for 40 days. He then prayed and the two hills on the banks became a bridge across which people could pass (al-Kisāʾī). Jericho was besieged for six months, and in the seventh the walls fell down at the blowing of the trumpets. The miracle in which Yūs̲h̲aʿ makes the sun stand still is mentioned sometimes in connection with the conquest of Jericho and sometimes in the war against the united kings. In both cases, the story is told that Friday evening was close to arriving. If the sabbath began, the fighting could not be continued and the victory would be incomplete. Yūs̲h̲aʿ wished to stop the sun; at first it refused, saying it was fulfilling divine orders just as Yūs̲h̲aʿ was; finally, the sun agreed. After the victory, Yūs̲h̲aʿ collected the booty and desired to offer it as a sacrifice but no flame came down from heaven to consume it (cf. Lev. ix. 24; I Kings xviii. 23-4; I Chr. xxi. 26; II Chr. vii. 1). There must have been some dishonesty. The lot pointed to Achan as the sinner. According to another tradition, Yūs̲h̲aʿ summoned the heads of the tribes. The hand of the sinner stuck to the hand of Yūs̲h̲aʿ. Al-Kisāʾī records another divine judgment; each tribe had a mark on Aaron’s robe and the mark of the guilty tribe became distorted. A bull’s head studded with pearls and jewels was found in the sinner’s possession and was added to the booty. Flames then consumed the booty, including the bull’s head, along with the sinner.
Yūs̲h̲aʿ rooted out the inhabitants of Canaan, but a fraction of them migrated under the leadership of Ifrīḳīs to Africa; their king D̲j̲ird̲j̲ir (i.e. Gregory) was killed; from the others, the North African Berbers are descended.
In al-Ṭabarī, i, 558, the isolated tradition is found that the dead man conjured up by Ṭālūt (Saul) was Yūs̲h̲aʿ rather than Samuel (cf. I Sam. xxviii. 11-19). The tomb of Yūs̲h̲aʿ is a pilgrimage site, probably dating from pre-Islamic times, in Maʿarrat al-Nuʿmān [q.v., at Vol. V, 926b].
- Bibliography
Ṭabarī, i, 414-29 (on al-K̲h̲aḍir). 498-9, 503-16, tr. W. Brinner, The History of al-Ṭabarī, iii, The Children of Israel, Albany 1991, 1-18, 80-2, 86-98
Ibn al-At̲h̲īr, Kāmil, Būlāḳ 1290, i, 78-9
T̲h̲aʿlabī, Ḳiṣaṣ al-anbiyāʾ, Cairo n.d., 191-4, 199-203
Kisāʾī Ḳiṣaṣ al-anbiyāʾ, ed., Eisenberg, Leiden 1922-3, 240-2
Abū Rifāʿa al-Fārisī, Badʾ al-k̲h̲alḳ wa-ḳiṣaṣ al-anbiyāʾ, in R.G. Khoury (ed.), Les légendes prophétiques dans l’Islam, Wiesbaden 1978, 51-9
J. Horovitz, Jewish proper names and their derivatives in the Koran, in Hebrew Union College Annual, ii (1925), 179, on the use of the name Yūs̲h̲aʿ in al-Wāḳidī.
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