Key Events and Hardships in the Life of Prophet Noah
Prophet Noah was the ninth in the lineage of Prophet Adam. His father was Lamech ibn Methuselah, and his mother was Samhah bint Anush [1].
Some sources and documents suggest that his residence was in Mesopotamia and the city of Kufa [2]. Noah was not his real name; it was attributed to him due to his centuries-long weeping for the guidance and salvation of his people. His original name was likely Sakan, Abd al-Ghaffar, Abd al-Malik, or Abd al-Ali [3]. He was the fourth prophet after Prophet Adam, Prophet Seth, and Prophet Idris. Prophet Noah is considered the first of the Ulul Azm Prophets (Arch Prophets), and like the other four Ulul Azm Prophets, he possessed a divine law and scripture [4].
Prophet Noah had four sons named Shem, Ham, Japheth, and Canaan, all of whom, except for Canaan, accepted their father’s faith. Canaan, who ignored his father’s teachings, drowned in the flood [5]. According to the verses of the Quran, Prophet Noah’s wife did not believe him, and she described him as a mad person among her people [6].
One of the most important and well-known aspects of Prophet Noah’s life is his long lifespan, which has always been a topic of discussion. Prophet Noah has been referred to as “the Sheikh of Prophets,” but there are differing opinions regarding his exact age. Generally, his age is mentioned in most sources as being between 930 and 2500 years [7]. His long life is entirely natural and not based on any miracles; there is no specific scientific, rational, or philosophical reason that denies the possibility of a long lifespan. His life story is detailed in some chapters (Surah) of the Quran, including Al-A’raf [8], Hud [9], Al-Mu’minun [10], Ash-Shu’ara [11], Al-Qamar [12].
Important topics that hold special significance in the history of Prophet Noah’s life and are addressed in the Quran include his doctrines and religion, the immense and exhausting hardships he endured in calling people to faith, his long lifespan, the story of the construction of the ark, the flood and coming of the torment upon his people, his companions and his disembarkation on land, the story of his son, and his characteristics. His name is mentioned forty-three times in the Quran, and a chapter is dedicated to him.
Religion and Doctrines of Prophet Noah
Prophet Noah was the first Ulul Azm prophet. The characteristic of Ulul Azm Prophets was that with their arrival, new doctrines were introduced. Before Prophet Noah, there was no specific doctrine in place, which means that a set of obligations, prohibitions, rulings, and commands had not been presented to humanity in the form of religion and doctrines. This was because until his time, human rationality had not evolved to a reasonable extent, and it was during his prophethood that the need for a doctrine was felt [13].
Corruption had spread widely during the time of Prophet Noah; people had turned away from the One God and had become idol worshippers. Several idols named Suwa, Yaghuth, Wadd, Nasr, and Ya’uq were the most prominent idols of that time. The class divide among people had intensified, and the wealthy trampled on the rights of the weak, while the powerful and rulers oppressed their subordinates. Justice had vanished, and the rights of the oppressed were violated [14].
The verses of the Quran state that the content of the religion and law of Prophet Noah was a call to monotheism and obedience to God’s command, enjoining good and forbidding evil, justice and equality, truthfulness, keeping promises, and avoiding polytheism and sin.
Prophet Noah also had his own special heavenly book. However, his book does not have a specific name and is known as the Book of Noah, and in the Quran, it is referred to as the “Book” [15]. He was the first prophet to use rational and logical arguments in the field of theology. His book was the first to contain divine words. Although all divine religions are essentially Islam, which was completed and matured by various prophets over time and reached its complete and definitive perfection through Prophet Muhammad (Peace Be upon Him and His Family), no specific name has been assigned to the religion of Prophet Noah. For this reason, there is currently no one who claims to be a follower of the religion of Prophet Noah. In general, Ulul Azm Prophets, who had their own doctrines, shared common principles of invitation, such as the worship of God, the denial of polytheism, a call to piety, attention to the afterlife, and obedience to divine prophets.
The Trials of Prophet Noah in Guiding His People
The people of Prophet Noah were so stubborn and persistent in their false customs and superstitious beliefs that it seemed they did not hear his voice at all. They were willing to die rather than abandon their vile and misguided beliefs. Their obstinacy reached a point where many people would take their children by the hand and bring them to Prophet Noah, showing him to them and warning them not to listen to his words. People called Prophet Noah “crazy” and spread this label among themselves [16]. To avoid hearing his advice, they would put their fingers in their ears and cover their faces with their garments so they would not see him. The people of Prophet Noah were extremely obstinate, and in response to his compassionate and paternal guidance, they would beat him so severely that he would faint. When he regained consciousness, he would resume his advice, and the same situation would repeat [17]. They threatened him with stoning, yet he never ceased his efforts to guide them. The Quran mentions that he remained among his people for 950 years [18], but after nearly 9 centuries of his guidance, only a very small group came to belief [19]. Prophet Noah said to God, “I called the people morning and evening, but the more I invited them, the further they strayed from the divine path.” During the 950 years of Prophet Noah’s invitation, about 80 people accepted his call; in other words, approximately only 1 person accepted his invitation every 12 years. He was named Noah, which means the one who guides and laments greatly.
The elite of Prophet Noah’s people would say to him, “We see you as nothing but a human like ourselves [20], and only the simple-minded have followed you. You are not superior to us. You are a liar.” To invite and guide this hard-hearted people, the Prophet employed various methods, both secret and public, but none of his approaches had any effect on them [21].
The people of Prophet Noah were among the most primitive human groups on earth, living in a social, tribal, and communal manner [22]. They were both the founders of universal disbelief and the worst group that established social corruption. This people advanced in disbelief to such an extent that they were the first people who asked their prophet for divine calamity and punishment [23].
The Punishment of the People of Prophet Noah
One of the communities that faced severe punishment from God was the nation of Prophet Noah. This punishment was so intense that even God mentioned its astonishing nature in the Quran. The story of the punishment of Noah’s people has been widespread among various nations and is recounted in ancient sources such as the Sumerian literature.
After centuries of suffering and effort, when God revealed to Prophet Noah that his community would never have faith [24], he cursed his people and said, “O God! Leave no living being of the disbelievers on earth” [25]. Tabarsi wrote in Majma’ al-Bayan that as a result of this curse, the men and women became infertile, and for forty years, no child was born. Famine spread everywhere, and the people became miserable and destitute [26]. During this time, the Prophet urged his people to seek forgiveness from God and to believe in Him, but they continued to be obstinate and encouraged one another to resist Prophet Noah and to maintain their disbelief [27]. Following their reaction and their stubbornness in disbelief, God also responded to Prophet Noah’s request and prepared a devastating flood for polytheists [28].
There are differing opinions regarding the details of the events of this flood between the Quran and other ancient sources. For instance, according to the Quran, believers were protected from the flood by Prophet Noah, while other narratives state that only his family was saved from the flood. Based on the verses of the Quran, the Prophet’s wife and son were not among the saved, but ancient narratives mention their salvation. The Quran contains no indication of God’s regret regarding the calamity that befell them, whereas other narratives have referred to this matter [29].
The Construction of the Ark by Prophet Noah
After Prophet Noah’s curse, God revealed to him: “And build the ark, under Our eyes, and with Our inspiration, and do not address Me regarding those who did wrong; they are to be drowned” [30]. Prophet Noah prepared to build the ark according to God’s command, gathering planks of wood, cutting them, and joining them together. The ark was very large, and this work took several years. It is stated that this ark had seven decks, and each deck contained several sections.
Imam Ali (Peace be upon him) stated regarding the dimensions of the Ark: “Its length was 800 cubits (1 cubit = 18 inches), its height was 80 cubits, and its width was 500 cubits.” He also mentioned that the section for animals in this Ark had ninety compartments. The Ark of Prophet Noah was built in the desert of Kufa, at the current site of the Grand Mosque of Kufa [31]. During the construction of this Ark, he faced much ridicule and mockery from his people; for instance, they would mockingly say, “The Ark needs water, and this is a dry desert!” He would respond to them, saying, “If you ridicule us, we will ridicule you, just as you ridicule. You will surely know upon whom will come a torment that will abase him” [32]. The polytheists, unable to withstand the firm resolve and determination of the Prophet, began to waste his efforts. They would break and destroy what he had built at night. The Prophet complained to God about this, and God instructed him to choose a guard dog for the Ark until the construction was completed [33].
The Story of Noah’s Flood
God had set a sign for beginning the punishment of Noah’s people: “The oven gushed water!” Various interpretations have been given regarding the meaning of this oven in the narration. It has been narrated that the streaming water began from the oven of Prophet Noah [34]. Some have identified it as the stone oven of Lady Hawwa (Eve) [35]. Others have attributed the oven to a faithful old woman from Kufa [36]. Some sources have written that the disbelieving people of Noah saw the water streaming out the ovens of their homes. Some also believe that the term ‘oven’ refers to the wells of the earth [37]. When the construction of the Ark was completed, God asked Prophet Noah to call upon all the animals of the world in the Syriac language to come to him. The Prophet made a global announcement to gather all the animals, selecting a male and female of each species to preserve the generations of animals [38], and collecting various seeds to save the plants [39].
The passengers of the ship included Prophet Noah, the eighty believers, and a pair of each type of animal, along with some seeds and saplings. Each passenger was positioned in their place, ready for the great calamity, until water gushed out from the ovens, dark clouds covered the sky, the sound of thunder was heard, and a massive, global storm began. Water was gushing from both the sky and the earth; the water from the sky was not like rain, but rather a flood pouring down. The entire earth had turned into a waterfall, and it was not long before the ship was afloat, and everything on the land submerged.
One of Noah’s sons, named Canaan, opposed his father. During the storm, Noah saw that his son was drowning, and his heart ached for him. He wanted to save him [40], but Canaan rejected his father’s help and preferred to seek refuge in the mountains to save himself [41]. Seeing the danger for his son, Noah interceded with God, asking for his salvation, but God did not accept Noah’s intercession, saying that he was not a righteous person and did not belong with the people of the Ark. Thus, even the intercession of God’s prophet for his son was not accepted, as Canaan’s wrong thoughts and actions were in conflict with the teachings of his father, who was his prophet as well. Eventually, the ship settled on Mount Judi [42]. It is said that this mountain is located in northern Iraq, near Mosul, or it could be Mount Ararat [43] in Turkey; however, other locations have also been suggested for Mount Judi [44].
The Role of Prophet Noah in the Final Civilization of the World
As we mentioned, Prophet Noah was the first of the Ulul Azm Prophets and the first prophet with divine doctrines sent to guide humanity. The first guiding book for humankind belongs to him. The law of Prophet Noah was a preliminary one and lacked the necessary criteria for establishing the divine vision of the human civilization; it needed to be completed and matured over the years by the prophets who followed him. However, understanding his position and recognizing the importance of his mission are essential for anyone who seeks to follow the trajectory of the promised divine civilization.
Ultimately, Prophet Noah disembarked from the ark with the same eighty individuals and spread human life on Earth. All these individuals were monotheists, but they became scattered across the land, and none of the interpretations suggest that a civilization emerged under the guidance of Prophet Noah after the flood. Nevertheless, his efforts and enlightenment to place humanity on the path of divine guidance and servitude to God were among the first steps taken to advance God’s plan for humanity.
The focus should be on the guiding points from the story of Prophet Noah that can lead us in navigating our roles in the End Times, rather than getting caught up in disputes over the universality of his mission or the gathering of animals. One of the most significant of these points is future-oriented thinking and the role of the future in human movements, which can be clearly observed in the story of Prophet Noah. He spent many years guiding his people, enduring all the hardships of those years with hope for the future and the arrival of a day when all the inhabitants of the earth would be believers. A careful study of this Quranic story reveals many insights; among these insights is the obedience and acceptance of wilayah (guardianship of God’s agents) that we clearly observe in the story of Noah’s people. Despite their small number, the followers of Prophet Noah remained steadfast through the challenging journey and the seemingly unusual command they received from God, ultimately achieving success in the path that God had laid out for them. The help of God manifested itself in the midst of the storm and from a place where the believers least expected it, easily destroying all the enemies and disbelievers at once. For God, providing a sudden and effortless salvation for the believers was not a difficult task; however, they needed to be tested, refined, and nurtured along this challenging path.
Moreover, we observe the role of similarity to the Imam and guardian in the fate of the wife and one of the sons of this divine prophet. It clearly illustrates that if we do not walk the path of wilayah and fail to acquire commendable traits to become similar to the Imam of the Time (AJ), no relationship will save us. To embark on the Ark of the Imam of the Time, individuals must be not only safe according to the Imam’s standards but must have also achieved a state of health and security through their association with him.
Even though the doctrines of Prophet Noah were quite simple, the eighty people who answered his call and helped him build a huge ark in the desert, despite the disbelief of others, will be part of the divine civilization. They will remain connected to humanity until the arrival of the new divine civilization with the advent of the awaited Savior, and they will stand as supporters of the Promised Savior.
References
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[1]. Genesis 5:28-29; Ibn Kathir, Ismail. Stories of the Prophets. Beirut: Institute of Quranic Sciences, 1990, 83 (Arabic); The Book of Jubilees (4:28)
[2]. Hill, Carol. A Worldview Approach to Science and Scripture: Making Genesis Real. Kregel Publications, 2019, 61.
[3]. Qutb Rawandi. Qasas al-Anbiya. Qom: Library of Allameh Majlisi (2008) vol. 1, pp. 256, 257 (Arabic).
[4]. Tha’labi, Ahmad ibn Muhammad. Al-Kashf wa al-Bayan (known as Tha’labi’s Tafsir). Beirut: Dar Ihya al-Turath al-Arabi (2020) vol. 8, p. 10 (Arabic).
[5]. Katib al-Waqidi. Kitab al-Tabaqa al-Kubra. Tehran: Publications of Culture and Thought (1995) vol. 1, p. 25 (Arabic).
[6]. Tabatabai, Muhammad Hussein. Al-Mizan fet-Tafsir al-Quran. Beirut: al_A’alami lel_Matbu’at (1970) vol. 10, p. 235 (Arabic).
[7]. Genesis 9:28-29; Jazayeri, Nematullah ibn Abdullah. Al-Nour Al-Mubin fi Qasas al-Anbia. Tehran: Fatemeh Mashaikh (1961) (Arabic).
[8]. Quran, 7:59-69
[9]. Ibid., 11:25-49
[10]. Ibid., 23: 23-30
[11]. Ibid., 26:105-122
[12]. Ibid., 54:9-17
[13]. Rasouli Mahallati, Hashem. History of the Prophets, Stories of the Quran from Adam to the Seal of the Prophets. Qom: Boustane Ketab Institute, Islamic Publishing (2016) 44 (Persian).
[14]. Makarem Shirazi, Nasser. Tafseer-i Nimunah. Tehran; Dar Al-Kutub Al-Islamiyah (1995) vol. 2, p. 79 (Persian).
[15]. Quran, 2:213
[16]. Ibid., 23:24-25; 54:9
[17]. Juwayri, Muhammad. Kolliyyat Qesas al-Anbia (General Stories of the Prophets). Tehran: Islamiah, (2005), 46 (Persian).
[18]. Quran, 29:14; 71:23
[19]. Ibid., 11:40
[20]. Ibid., 11:27
[21]. Ibid., 71:8,9,22,23
[22]. Ibid., 53:52; 51:46
[23]. Ibid., 11:32
[24]. Ibid., 11:36
[25]. Ibid., 71:26
[26]. Tabrasi, Fazl ibn Hassan. Majma’ al-Bayan fi Tafsir al-Quran. Beirut: Dar al-Ma’rifah (1994) vol. 10, pp. 139-140 (Arabic).
[27]. Ibid., p. 131.
[28]. Quran, 11:25-49; 71:1-25
[29]. Bayoumi, Mehran. Analysis of the History of Quranic Stories. Tehran: Scientific and Cultural Publishing Company (2004) vol. 4, p. 16 (Persian).
[30]. Quran, 11:37
[31]. Majlisi, Muhammad Baqir. Bihar al-Anwar al-Jaami’a li Durar al-Akhbar al-A’immah al-Athar. Beirut: Dar Ihya al-Turath al-Arabi, vol. 11, p. 335 (Arabic).
[32]. Ibid., vol. 11, p. 323; Quran, 11:38-39
[33]. Damiri, Muhammad bin Musa. Hayat al-Hayawan al-Kubra. Beirut: Dar al-Kutub al-Ilmiyah, vol, 2, p. 415 (Arabic); Majlisi, Bihar al-Anwar, vol. 65, p. 415.
[34]. Ayyashi, Muhammad bin Mas’ud. Al-Tafsir al-Ayyashi. Tehran: Islamic Library (2001) vol. 2, p. 147 (Arabic).
[35]. Calmet, Augustin. Calmet’s Dictionary of the Holy Bible. p. 208; Alusi, Mahmoud bin Abdullah. Ruh al-Ma’ani. Beirut: Dar al-Kutub al-Ilmiyah, Published by Muhammad Ali Baydoun, 1415 AH, vol. 7, p. 77.
[36]. Hoffman, David. Chronicles from Cartaphilus: The Wandering Jew. United Kingdom, n.p (1853) 60; Tabarsi, Fazl bin Hasan. Majma al-Bayan fi Tafsir al-Quran. Beirut: Dar al-Ma’rifah (1415 AH) vol. 5, p. 247.
[37]. Alusi, Mahmoud bin Abdullah. Ruh al-Ma’ani. Beirut: Dar al-Kutub al-Ilmiyah, Published by Muhammad Ali Baydoun (1994) vol. 7, p. 77 (Arabic).
[38]. Quran, 11:40
[39]. Ham, Ken. Did Adam Have a Belly Button? And Other Question about the Bible. Master Books, 36; Toyserkani, Muhammad Nabi bin Ahmad. Li’ali al-Akhbar. Qom: Al-Allamah (1992) vol. 5, p. 454 (Arabic).
[40]. Quran, 11:42
[41]. Ibid., 11:47
[42]. Ibid., 11:44
[43]. Pleins, J. David. When the great abyss opened: classic and contemporary readings of Noah’s flood. Oxford University Press (2003) 8.
[44]. Tabarsi, Fazl bin Hasan. Majma al-Bayan fi Tafsir al-Quran. vol. 5, p. 281 (Arabic).
