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→The story of Joseph
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== The story of Joseph == | == The story of Joseph == | ||
There are many differences between the story of Joseph (Arabic: ''Yūsuf'') 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)<ref>Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref> | There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an, told in full in Surah 12 (Surah Yūsuf), 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)<ref>Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref> | ||
Reynolds provides gives 11 clear examples of this: | Reynolds provides gives 11 clear examples of this: | ||
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# 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 | # 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 | # 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 | # 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 | ||
# 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 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 has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83 | # Potiphar’s wife confesses: the Qur’an 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 | # Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' in Genesis 48:10, but nothing is said about blindness is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladen), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes. pp83-84 | ||
# Joseph called a thief by his | # Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85 | ||
# Joseph’s garment sent to Jacob | # Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta (and Septuagint and Vulgate) 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 | # 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 | ||