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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, 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. | 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.<ref name=":4" /> Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives',<ref>Witztum, Joseph (2011) ''[https://almuslih.org/wp-content/uploads/2024/11/Witztum-J-The-Syriac-milieu-of-the-Quran.pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], pp191-239.'' PhD Thesis, Princeton University</ref> 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), which comes as part of his argument that Christian traditions were known by Muhammad's community. A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources.<ref name=":4">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 | Reynolds provides provides 11 clear examples of this:<ref name=":4" /> | ||
# Joseph’s singular 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). | # Joseph’s singular 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).<ref>Ibid. pp76, pp81</ref> | ||
# The | # The brothers' plot to kill Joseph: the Qur’an has the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.<ref>Ibid. pp78, pp82</ref> | ||
# 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- | # 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. <ref>Ibid. pp78, pp82-83</ref> | ||
# 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'').<ref name=":5">Ibid. pp78, pp83</ref> | ||
# 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. | # 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.<ref name=":5" /> | ||
# 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. | # Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - found in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') where he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) do we find Potiphar, as in {{Quran|12|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof.<ref name=":5" /> | ||
# 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.<ref>Ibid. pp78-79, pp83</ref> | ||
# 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 | # 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, which is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladden), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes. <ref>Ibid. pp79, pp83-84</ref> | ||
# 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 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.<ref>Ibid. pp79, pp84-85</ref> | ||
# Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob | # Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob - which is related to the Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. <ref name=":6">Ibid. pp79, pp85</ref> | ||
# | # The brothers ask for Jacob’s forgiveness – the Qur’an has them repent to Jacob, who asks God to forgive them - which Echoes Balai, who also has Jacob forgive and pray for them.<ref name=":6" /> | ||
== Flat Earth - Tafsirs == | == Flat Earth - Tafsirs == | ||