User:CPO675/Sandbox 1: Difference between revisions

There are many differences between the story of Joseph in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. (pp76-86)

Reynolds provides gives 11 clear examples of this:

# Joseph’s Dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). PP76, pp81

# The Brothers’ Plot to kill Joseph: the Qur’an shows the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai. pp82

# The Wolf Motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82

# Joseph in the Pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran|12|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83

# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. pp83-84

# Potiphar and the Garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran|12|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. pp83

# Potiphar’s Wife Confesses: the Qur’an uniquely has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83

# Jacob’s blindness healed by Joseph’s Shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face. - which draws on Syriac Christian idioms; (“lighten the eyes” = console/restore joy), made literal in the Qur’an (like other symbolic items in Christian stories). pp83-84

# “Joseph    Was a Thief Before” – Qur’an has brothers accuse Joseph of past    theft. ↳ Rooted in Pseudo-Narsai, who    connects Benjamin’s cup incident to Rachel stealing idols and compares    Joseph to her. pp84-85

# Joseph’s    Garment Sent to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta reading of    Genesis and Balai’s poetry, where Jacob receives garments from    Joseph. pp85

# Brothers    Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God    to forgive them. ↳ Echoes Balai, who also has Jacob forgive    and pray for them. pp85