In Kor 11 (Hūd), 42-47 the Qurʾān has Noah address one of his sons and plead with him to enter the ark. Noah’s son refuses to do so, explaining that he plans to seek refuge from the flood on a mountain. When the son is lost in the flood, Noah turns to God in order to ask that his son be forgiven. In the present article, I discuss the relationship of this Qurʾānic episode with larger themes in the Qurʾān—seen also in the material on Abraham and his father—regarding the believer’s proper disposition towards unbelievers, and unbelieving family members in particular. After a study of earlier theories about this passage, I propose that the account of Noah’s lost son (not found in the Bible) has a particular relationship to Ezekiel 14, a passage which speaks hypothetically of an unrighteous son of Noah. In conclusion, I argue that this passage is an important example of how the Qurʾān applies, and transforms, earlier traditions in order to advance its particular religious arguments. Dans le verset coranique 11 (Hūd), 42-47, Noah s’adresse à l’un de ses fils et le prie d’entrer dans l’Arche. Le fils de Noé refuse de s’exécuter, arguant qu’il a l’intention de trouver refuge dans une montagne contre le Déluge. Quand son fils est perdu dans le Déluge, Noé se tourne vers Dieu afin de Lui demander de pardonner à son fils. Dans le présent article, nous examinerons la relation de cet épisode coranique avec des thèmes plus importants du Coran—que l’on peut également voir dans les récits sur Abraham et son père—concernant la disposition du croyant envers les incroyants et, plus particulièrement, les membres de la famille. Après une étude des théories antérieures à propos de ce passage, nous avancerons que le récit du fils perdu de Noé (qui ne se trouve pas dans la Bible) est particulièrement lié à Ezéchiel 14, un passage qui traite, en toute hypothèse, d’un fils indigne de Noé. En conclusion, nous soutenons que ce passage est un exemple important de la façon dont le Coran emploie et transforme des traditions antérieures afin d’avancer ses propres arguments religieux. This article is in English.
According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another personwhether his disciple or his betrayerwas miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran's teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I contend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran's references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran's conversation with Jewish and Christian tradition on the matter of Jesus' death.
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