Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions

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 Witztum cites other stanzas from the same poem which are somewhat reflective of Abel's passivity in verses 28-29 of the Quranic passage. He finds closer parallels on this point in the other Syriac sources mentioned above.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 132-33</ref> Also very important is that there are various lexical correspondances between the Arabic and Syriac vocabulary used in the Quranic passage and its Syriac precursors.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 143-44</ref>
-==Joseph's blood-stained tunic==
-{{Quote|{{Quran-range|12|16|18}}|And they came to their father at night, weeping. They said, "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful." And they brought upon his shirt false blood. [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe."}}
-Unlike in [https://www.biblegateway.com/passage/?search=Genesis%2037&version=NIV Genesis 37:31-34], Jacob is not fooled by the fake blood on Joseph's tunic presented by his brothers. Citing Pseudo Narsai and Balai (fl. early fifth century), Reynolds observes that "Jacob's prescience in the Qurʾān reflects traditions in a number of Syriac texts."<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' p. 365</ref> He refers the reader to Joseph Witzum, ''Syriac Milleu'' p. 209, who details the various theories of the Syriac authors as to how Jacob knew it was not Joseph's blood. Witzum surmises the reason why the Syriac tradition did not follow Genesis: "it seems likely that this was intended to redeem Jacob’s honor. Instead of being a gullible old man, he is sharp as ever".<ref>Joseph Witztum, ''Syriac Millieu'' pp. 208-209</ref>
 ==Joseph's torn tunic==