The Joseph Story in the Quran and the Bible, and in Muslim and Jewish Tradition
by
Azar Ajaj
Assignment:
Dissertation
Submitted to the Course Leader, Dr Lydie Kucova, in
partial
fulfillment
of
the
requirements
for
the
degree of
IBTS M.TH.
On Biblical Studies International Baptist Theological Seminary-Prague Date September 2010
Number of words: 19,732
Table
of
Contents
Introduction ................................................................................................................................................ 1
The
Jewish
influence
on
the
Quran ............................................................................................................ 3
The
Muslim
approach .......................................................................................................................... 6
The
Joseph
story
in
the
Quran
and
the
Bible ............................................................................................. 8
1.
2.
3.
4.
5.
6.
Josephs
Dream............................................................................................................................ 9
The
hearted
of
his
brothers ....................................................................................................... 11
The
News
about
Josephs
Death................................................................................................ 14
Selling
Joseph............................................................................................................................. 15
At
Potiphars
House ................................................................................................................... 15
In
The
Prison .............................................................................................................................. 21
Summary ........................................................................................................................................... 24 Joseph in Jewish and Muslim Traditions .................................................................................................. 25 1. 2. 3. 4. 5. The reason of this story ............................................................................................................. 25 Role of Joseph in both stories.................................................................................................... 27 Historical Settings ...................................................................................................................... 32 Measure for Measure ................................................................................................................ 37 Theological Character of the story............................................................................................. 39
Summary ........................................................................................................................................... 42 Joseph in the Christian Tradition.............................................................................................................. 44 Conclusion ................................................................................................................................................. 46 Bibliography .............................................................................................................................................. 47
Research
Question:
In
this
study
we
will
examine
the
Joseph
Narrative
in
the
Hebrew
Bible
(
Gen.
37:2-
50:26
)
and
the
Quran
(Sura
12).
Particular
attention
will
be
given
to
Josephs
years
of
struggle
before
vindication
in
the
two
textual
traditions.
In
the
first
part
of
the
study,
we
will
give
close
attention
to
the
text
from
a
linguistic
and
historical-grammatical
point
of
view,
examining
both
the
Hebrew
and
Arabic
texts.
Our
interest
will
be
in
discerning
overlap
and
commonality
as
well
as
divergence
between
the
two
concepts
of
the
Joseph
story.
In
the
second
part
we
will
step
back
and
attempt
to
situate
Joseph
in
a
larger
context.
We
will
ask,
What
role
does
the
Joseph
story
play
in
the
Torah
and
Hebrew
Bible
and
what
role
does
this
narrative
play
in
the
Quran
and
Islamic
understanding
generally.
In
seeking
to
answer
these
questions,
besides
recourse
to
books,
articles
and
standard
commentaries,
we
will
also
consult
classical
Hebrew
midrash
sources
and
major
Islamic
exegetes
such
as
either
Al-Tabari
or
Ibn
Kathir.
In
the
conclusion,
after
summing
up
our
findings,
we
will
briefly
consider
the
ways
in
which
a
clearer
view
of
the
distinctive
Jewish
and
Muslim
views
of
this
story
may
be
useful
to
those
engaged
in
ministry
in
our
local
Palestinian,
Israeli-Arab
setting.
Introduction
The
Joseph
story
is
one
of
the
longest
sustained
narratives
in
Genesis1
and
is
also
the
largest
extended
story
in
the
Quran.
Beyond
that,
the
figure
of
Joseph
remains
influential
not
only
in
Islamic,
Jewish
and
Christian
religion
but
also
in
popular
discourse
in
poetry,
art
and
song,
in
the
Arabic
and
Hebrew
language,
and
many
other
languages
and
cultures.
In
this
study
we
will
examine
the
Joseph
narrative
in
the
Hebrew
Bible
(Gen.
37:2-
50:26)
and
the
Quran
(Sura
12).
Particular
attention
will
be
given
to
Josephs
years
of
struggle
before
vindication
in
the
two
textual
traditions.
A
whole
chapter
is
dedicated
in
the
Quran
to
the
story
of
Joseph,
it
is
Sura
12
(Surat
YUSUF2),
which
has
111
verses
and
considered
to
be
one
of
the
long
Suras.
According
to
Islamic
tradition,
there
are
25
prophets;
Joseph
being
the
9th
among
these.
The
chronological
order
for
the
prophets
starts
with
Adam
and
ends
with
Muhammad.
Joseph
in
the
Bible
is
not
a
prophet;
he
is
one
of
the
nations
fathers.
He
is
a
righteous
person
to
whom
we
may
look
at
and
learn
from
his
ways
(Alon
2004,
155).
According
to
Islamic
tradition,
Jacob
had
twelve
children
and
from
them
the
tribes
of
Israel
are
descended.
The
best,
greatest
and
the
most
honorable
of
them,
is
Joseph.
Some
even
believe
that
he
is
the
only
prophet
among
his
brothers
(Ibn-Kathir
1989,
309)3.
Joseph
is
mentioned
twenty
seven
times
in
the
Quran,
25
times
in
Sura
12,
and
once
in
Surat
Al- Anaam,
(Sura
6),
among
a
list
of
10
respected
Biblical
prophets.
The
last
mention
of
Joseph
in
the
Quran
is
found
in
Surat
Al
Ghafer
(Sura
40)
where
he
is
cited
as
a
rejected
prophet,
in
connection
with
the
punishment
the
people
received
who
rejected
him
(Alon
2004,
156).
The
story
of
Abraham
in
the
Book
of
Genesis,
has
the
same
number
of
chapters
(14
chapters)
as
the
story
of
Joseph,
but
the
later
is
bigger
than
the
former
(Boice
1987,
11)
2
In
the
beginning
of
each
chapter
in
the
Quran
it
is
mentioned
where
it
was
revealed
to
Muhammad.
Although
most
of
the
long
chapters
were
given
in
Medinah,
Surat
Yusuf
is
an
exception,
and
it
is
considered
a
Meccian
one.
(Alon
2004,
156)
3
Ibn-Kathir
1301-1373
1
Josephs
story
is
unusual
in
that
the
Quran
dedicates
a
whole
chapter
to
it
and
essentially
retells
the
biblical
material.
We
do
not
find
in
it
anything
similar
except
the
story
of
Moses,
which
occupies
a
significant
part
of
The
Poets
(Sura
28:1-30).
Other
Biblical
characters
are
mentioned,
like
Mary,
Zechariah
and
his
son
John
the
Baptist
and,
of
course,
Jesus;
but
these
are
in
shortened
versions,
and
the
information
about
them
is
mixed
with
non- biblical
stories
(Rivlin
n.d.).
It
may
be
noted
that
there
are
another
three
chapters
(Suras)
in
the
Quran
that
carry
the
names
of
Biblical
characters,
which
are
Noah,
Abraham
and
Jonah.
Unlike
the
stories
of
Joseph
and
Moses,
however,
the
connection
of
these
stories
with
the
Biblical
ones
is
minimal.
(Hillmer
1994,
195-196)
Josephs
story
in
the
Jewish
tradition
is
divided
into
four
,
,
,
:4 That
covers
the
whole
story
from
the
Gen
37:2
till
the
end
of
the
book,
and
it
is
known
by
the
name
(
the
story
of
Jacob
and
his
sons).
The
story
of
Joseph
appears
in
the
Bible
as
an
important
link
between
the
story
of
the
patriarchs
Abraham,
Isaac
and
Jacob
on
the
one
hand,
and
the
story
of
Moses
and
the
exodus
on
the
other.
Due
to
the
similarity
of
the
two
stories,
some
relate
this
to
the
many
additions
to
the
Biblical
story
found
in
the
ancient
Midrashic
interpretive
traditions,
and
other
Jewish
writings5,
that
existed,
either
orally
or
as
written
scripts,
during
the
time
of
Muhammad.
This
allowed
him
to
sometimes
enhance
the
Biblical
stories
he
used
in
the
Quran,
adding
his
own
information
sometimes,
and
omitting
information
at
other
times.
While
the
Jewish
leaders
saw
these
traditions
as
parallel
to
the
Bible,
and
did
not
insert
them
in
the
Biblical
story,
in
contrast,
Muhammad
took
these
stories
and
used
them
within
the
Quranic
story
itself
(Garsiel
1997,
168).
This
can
be
presented
as
the
following:
The
Quran
gives
ample
evidence
of
acquaintance
with
the
book
of
Genesis.
While
the
Quran
omits
typical
Genesis
material,
such
as
genealogies,
dates,
and
lists
of
nations;
it
contains
key
4
The
Pentateuch
is
divided
for
54
parts;
each
of
these
parts
is
called
Parasha.
According
to
the
Jewish
traditions,
one
or
two
of
these
parts
are
read
and
explained
at
the
synagogue
every
Saturday.
5
Some
claim
that
Joseph
story
in
the
Bible
was
influenced
from
the
Egyptian
story
The
Tale
of
the
Two
Brothers.
This
claim
is
built
on
the
fact
the
in
the
two
stories,
a
woman
is
trying
to
seduce
a
handsome
person
who
works
for
her.
And
when
he
is
not
responding
to
her,
she
seeks
to
take
revenge (Stokes 1997, 38).
3
story
elements
from
both
the
primeval
history
and
the
ancestral
cycles,
but
transformed
and
shaped
into
a
new
form.
(Hillmer
1994)
Before beginning discussion about the previous issues I want to examine the Jewish influence on the Quran in general, and then to come back and compare the Joseph story in the two books.
The Jewish influence on the Quran
Judaism and Jews were well known in the Arab Peninsula long time before Islam came into being, with many living in the Hijaz during the 7th century. The Jews lived in diverse communities, and in some places their number was significant. For example, most of the people who lived in Khybar, were Jews. It is true that we do not find in Mecca a Jewish community, nevertheless many Jewish merchants passed through the town and stayed there (Bat-Shevaa 2005, 251). In Medina there were three large Jewish tribes, who were very much active in social life. They knew the OT, Midrashim traditions and Jewish laws, and it should not be surprising that they might have influenced the new religion. (Lazarus-Yafeh 2005, 17) The Jews and Christians were known to their Arab neighbors as educated people and Mohammad more than once expressed his appreciation of them calling them People of the Book ( . Bat-Shevaa 2005, 251). Although Muhammad presented the Quran as the word of God6, it seems that initially he had some doubts concerning the origin of his message. In order to overcome these doubts and to be sure of the divine message of this book (the Quran), the angel Gabriel asks Mohammad to ask the people of the Book (Shtaouber 1994, 115): If thou wert in doubt as to what We have revealed unto thee (the Quran), then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt (Sura 10:94).7
Since in Arabic the word used for God in the whole Bible is ( Allah), the same as the Quran. Ill be using simply the word God, unless I am giving a direct quotation where the word Allah is used. 7 From now on Ill be using the online translation of the Quran, by Yusuf Ali found on the website of University of Southern California - The Center for Muslim-Jewish Engagement. http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/
6
So
at
least
at
that
stage,
Mohammad
has
no
doubts
about
the
strong
relation
between
Islam
and
the
Jewish
religion.
This
was
repeated
over
and
over,
and
see
for
example
what
is
written
in
(Sura
26:192-197)
(Shtaouber
1994,
115):
Verily
this
is
a
Revelation
from
the
Lord
of
the
Worlds:
With
it
came
down
the
spirit
of
Faith
and
Truth-
To
thy
heart
and
mind,
that
thou
mayest
admonish
in
the
perspicuous
Arabic
tongue.
Without
doubt
it
is
(announced)
in
the
mystic
Books
of
former
peoples.
Is
it
not
a
Sign
to
them
that
the
Learned
of
the
Children
of
Israel
knew
it
(as
true)?
Muslim
tradition
even
reveals
that
Mohammad
and
the
companions
the,
Abu
Bakr
and
Omar
visited
some
of
the
Jewish
schools
in
Medina
several
times
(Albaydawi
1999,
384).
For
these
reasons
it
should
not
be
surprising
that
different
parts
of
the
Jewish
Halakha
and
Hgadah
are
integrated
into
the
new
religion
brought
by
Mohammad
(Shtaouber
1994,
114).
Different
Biblical
ideas
found
their
way
into
the
Islamic
religion.
The
central
Biblical
believe
in
one
God,
was
accepted
as
a
central
doctrine
also
in
Islam.
(Bar-Efrat
1999,
127)
Also
many
of
the
OT
stories
and
characters
are
mentioned
in
the
Quran,
and
while
reading
these
stories,
it
is
not
difficult
to
notice
the
influence
and
similarities
of
these
stories
on
it,
especially
in
its
Midrashic
version
(Bat-Shevaa
2005,
252).
These
stories
from
the
Quran
are
very
similar
to
those
we
find
in
the
Jewish
writings8.
Some
argue
that
all
the
Quran
stories
are
taken
from
the
OT
and
Jewish
writings.
For
example
Blair
writes:
So
much,
indeed,
was
Muhammad
indebted
to
the
Jews
for
a
great
portion
of
his
teaching
on
this
and
other
subjects
that
the
Qur'an
has
been
described
as
a
compendium
of
Talmudic
Judaism
(Blair
1925,
55).
Another main influence on the Quran, would come from the Christians and New Testament. Here we can find also two kind of information: one is similar to what we find in the New
Testament,
and
it
is
possible
that
Muhammad
was
exposed
to
it
during
his
time
in Habasha.
8
Some
stories
that
we
find
in
the
Quran,
do
not
match
neither
the
Biblical
stories
nor
the
Talmudic records such as
the Midrash, Mishnah, etc. A possible reason for this might be that some Jewish and Christian communities who lived in the area, had a special literature and writings which was little different from the traditional Talmudic and other formal Jewish writings, and Muhammad was influenced by them. (Lazarus-Yafeh 2005, 22)
5
The other information, probably, was taken from heretical sects, who lived in that area (Tisdall 1905, 46).
When
we
read
those
stories
in
the
Quran,
we
find
out
that
they
are
similar
to
the
Biblical
ones
in
the
wider
sense;
and
only
parts
of
these
stories
are
mentioned
or
used
with
additions
or
mixtures
of
information
from
the
Midrash.
This
can
be
explained
by
the
following
reasons.
First,
his
use
of
selected
parts
of
these
stories
might
be
related
to
the
purpose
Mohammad
wanted
to
achieve
from
using
them
(Shiphman
1995,
40).
Second,
Mohammads
exposure
to
these
Biblical
stores
is
apparent.
It
is
clear
that
the
Quran
does
not
distinguish
between
the
information
from
the
OT
and
the
information
from
the
Midrash9.
It
appears
that
Mohammad
heard
the
Biblical
stories
from
the
Jews,
and
did
not
make
the
effort
to
separate
the
information
between
what
was
originally
mentioned
in
the
OT
narrative,
from
what
was
added
to
them
later
by
Jewish
writers.
For
these
reasons
these
stories
were
perceived
by
Mohammad
as
one
story
from
one
source
(Bat-Shevaa
2005,
252).
And
actually
this
should
not
surprise
us,
this
is
what
one
would
expect
in
the
telling
and
retelling
of
a
story:
the
events
are
more
memorable
than
the
names.
It
is
also
possible,
of
course,
that
some
of
the
omissions
and
additions
derive
from
those
who
told
the
story
to
Muhammad.
(Hillmer
1994,
197)
MacDonald
puts
it
in
another
way:
The
way
that
such
things
came
to
him
seems
to
have
been
very
much
like
this:
He
got
a
scrap
of
history;
he
got
an
allusion;
he
got
a
telling
phrase;
he
got
a
hint
of
a
character.
He
carried
that
away,
and
then
with
that
as
a
centre
and
with
his
broad
idea
of
the
story
-
generally
a
very
inaccurate
idea
-
as
material,
he
built
up
for
himself
again
what
he
had
heard.
(MacDonald
1971,
214)
Having
mentioned
that,
it
is
important
to
note
that
although
the
Quran
has
a
lot
of
Midrashic
stories,
we
should
be
aware
that
some
of
the
Midrashim
were
written
after
the
establishment
of
the
Islam,
and
some
might
argue
that
these
Midrashim
were
influenced
by
the
Quran
and
Islamic
tradition.
(Lazarus-Yafeh
2005,
21)
Of
course,
this
description
of
the
sources
of
the
Quran
is
not
accepted
by
Muslims.
The
fundamental
belief
of
Islam
is
that
the
Quran
was
sent
down
on
Muhammad
word
by
9
Ill bring examples of this while Im discussing the story of Joseph.
word,
and
it
is
the
word
of
God.
Hence
it
is
all
absolutely
true,
and
not
influenced
by
any
other
resource
except
God10.
Tisdall
summarizes
this
belief
as
follows:
The
Muslims
hold
that
their
Faith
came
direct
from
heaven.
The
Qur'an
and
all
their
tenets
were
sent
down
by
Gabriel
from
God
himself
to
Muhammad.
Much
of
their
faith
is
also
built
upon
Tradition
handed
down
by
the
Prophet's
followers
As
for
the
Qur'an,
it
is
held
to
be
of
eternal
origin,
recorded
in
heaven,
and
lying
as
it
does
there
upon
the
"Preserved
Table"
(Sura
Ixxxv.
21).
Thus
God
alone
is
held
to
be
the
"Source"
of
Islam;
and
if
so,
then
all
effort
to
find
a
human
origin
for
any
part
of
it
must
be
in
vain.
(Tisdall
1905,
2)
The
Muslim
approach
The
Muslim
scholars
had
to
justify
these
differences
and
contradictions
between
the
Biblical
stories
and
the
Quranic
ones.
And
they
did
that
by
claiming
that
the
Bible
was
twisted,
or
at
least
it
was
changed
during
that
time
(Bar-Efrat
1999,
132).
Al-Bash
puts
this
in
a
very
clear
way:
the
Torah
as
we
have
today
contains
part
of
what
was
revealed
to
Moses
some
was
dropped
and
other
was
added.
The
Quran
is
the
measure
whereby
it,
the
added
information
as
well
as
what
was
taken
away,
can
be
revealed
(Al-Bash
2000,
15).
What
Al-Bash
is
saying,
the
Quran
is
the
absolute
truth,
if
any
part
of
the
Bible
contradicts
it,
this
would
be
a
sign
that
this
part
was
twisted
or
corrupted.
The
name
of
this
concept
in
Islamic
thought
is
tahriif.
Alongside
doctrine
of
the
tahrif,
I
should
add
another
Islamic
doctrine
naskh/mansukh,
a
doctrine
which
based
upon
the
following
verse:
None
of
Our
revelations
do
We
abrogate
or
cause
to
be
forgotten,
but
We
substitute
something
better
or
similar:
Knowest
thou
not
that
God
hath
power
over
all
things?
(Sura
2.106.
And
this
might
be
best
explained
by
the
following:
In
the
early
days
of
Islam
this
text
was
taken
to
mean
that
parts
of
the
Qur'an
could
become
mansukh
(abrogated)
while
other
fresh
revelations,
the
naskh
texts,
were
sent
down
to
replace
them.
(Gilchrist
1989,
82)
10
See Sura 6:19
Because of this doctrine, along with the doctrine of tahriif, explain why Muslims dont really acknowledge or understand the relation of the Torah and Midrashim to the Quran, since the latest replaced the earlier. From the other side, Fayad is one of the few Muslims recent scholars who speak openly about the influence of the Jewish religion on Islam. In his article What is Islam? he wrote that Islam came out from the womb of Talmudic Judaism (Fayad 1997). In other words, the main recourses for these stories in the Quran are from the Biblical stories and the comments that were written about them in the Midrashic traditions. Before moving on, it is important to say that we also notice that the influence of the Bible was not limited only to the Quran, but also on Islamic traditions called Hadith (Bar-Efrat 1999, 133). Since the stories in the Quran which related to Biblical characters are short and fragmented, a new kind of story was developed, called Qissass Al-Anbia (the stories of the prophets) (Shtaouber 1994, 120). The purpose of these stories is to explain, to complete and to expand what was written in the Quran. Beside the Biblical information in these stories, there is the influence of the Midrash, and other Jewish traditions. (Bar-Efrat 1999, 133-134) Muslim scholars noticed the massive penetration of the Jewish content into the world of Islam and called it Al-Issraeilyat .While Al-Israeliyat were more accepted in the first two centuries AH, we can notice that from the third century onward a growing reservation and attempts to block any Jewish influence on Islam. (Shtaouber 1994, 120).
The Joseph story in the Quran and the Bible
In this part of the study, we will give close attention to the text from a linguistic and historical- grammatical point of view, examining both the Hebrew and Arabic texts. Our interest will be in discerning overlap and commonality as well as divergence between the two concepts of the Joseph story. As we will see, the Biblical story of Joseph is similar in the wider sense and its main incidents to that we find in the Quran11. Parallels part found in the story each of these parallels contains points of both similarity and dissimilarity. (Mir 1986, 3) Nevertheless, the differences are not few and they can be classified. Beside the difference between the length of the two stories12, the information and the style, we can say that the main difference lays down in the purpose of the story13 in each of these books. While the Bible emphasizes the national, historical and theological sides, we find that the Quran is interested only about the theological one14. (Garsiel 1997, 161) While In this chapter Ill try to highlight the textual differences and similarites between the Biblica story of Joseph, and the one we find in the Quran, I will seek to find the sources and the motives that might cause these differences, in the later chapter15.
The Quran tells the story without many details, and this leads to many questions, if we look at it without referring to the Biblical text, since the later fills all the gapes and answers the questions of dates, places and names of people. (Abdel-Rahmaan 2000) 12 The story in the Quran has 111 verse, while in the Bible we find almost 449 verses. The number of words for the story in the Bible is almost four times the number of the words in the Quran 13 The Islamic fundamental approach argues that the differences are a result for later addition, to the authentic Biblical story, in of the Torah. (Al-Bash 2000, 200) 14 Some might argue here, that Muhammad uses this story as a warning to people around to follow him and obey him, otherwise God will punish them, has a political motives more than a theological one. Whether this is true or not, it would be difficult to discuss it in this paper, especially it needs a wider use of Quranic chapters and history.
11
It
is
argued
by
some,
that
it
is
important
to
view
the
two
accounts
as
divine
revelation,
and
to
seek
to
find
the
sources
of
each
of
them
as
Zein
suggest:
This
suggests
the
importance
of
understanding
the
similarities
between
the
two
versions
not
as
an
example
of
mere
borrowing,
but
as
separate
and
different
manifestations
of
one
and
the
same
origin.
This
way
of
making
sense
of
the
differences
and
similarities
imparted
an
understanding
of
monotheistic
traditions
on
a
different
plane
(Zein
2008,
195).
15
1. Josephs
Dream
The
Quran
starts
the
story
of
Joseph
in
the
4th
verse
of
Sura
12
with
the
second
dream
of
Joseph
that
we
find
in
the
Biblical
one,
where
Joseph
shares
the
dream
only
with
his
father:
"O
my
father!
I
did
see
eleven
stars
and
the
sun
and
the
moon:
I
saw
them
prostrate
themselves
to
me!"
(Sura
12:4).
The
first
dream
of
Joseph
is
not
mentioned
in
the
Quran,
where
he
tells
his
brothers
about
their
binding
sheaves,
bowing
down
to
him
Gen
37:5,
this
probably
since
the
Bedouins
in
that
area
did
not
work
with
grains.
(Garsiel
2010)
There
is
no
mention
of
the
colored
shirt
to
be
found
in
the
Quran,
as
we
find
in
the
story
in
Gen.
37:3.
The
shirt
in
the
Quran
was
merely
an
evidence
for
Josephs
death,
while
the
shirt16
is
an
important
element
in
the
Biblical
story.
First,
it
is
the
witness
for
Jacobs
favoritism
of
Joseph
over
his
brothers,
this
favoritism
that
caused
the
hatred
and
the
consequences
of
this
hatred
that
drive
the
whole
story.
Second,
it
is
also
the
witness
of
his
death.
And
thirdly,
in
the
end
of
the
story
it
is
the
symbol
of
his
rule
and
position.
(Shiphman
1995,
41)
The
reaction
of
the
father
in
the
Quran
to
Josephs
dream
was
as
follows:
My
(dear)
little
son!
Relate
not
thy
vision
to
thy
brothers,
lest
they
concoct
a
plot
against
thee:
for
Satan
is
to
man
an
avowed
enemy!
Thus
will
thy
Lord
choose
thee
and
teach
thee
the
interpretation
of
stories
(and
events)
and
perfect
His
favor
to
thee
and
to
the
posterity
of
Jacob
(Sura
12:5-6)
The
words
that
Jacob
uses
to
ask
Joseph
not
to
share
his
dream
with
his
brothers17,
(
my
dear
son),
carries
a
meaning
of
care
and
concern
for
Josephs
safety.
This
kind
approach,
specifically
to
this
incident,
does
not
exist
in
the
Bible,
where
we
find
Jacob
rebuking
Joseph.
Add
to
that,
there
is
no
mention
for
any
expected
conflict
between
Joseph
and
his
brothers.
(Shiphman
1995,
47)
This
creates
a
bit
of
confusion,
although
Joseph
obeyed
his
father
by
keeping
silent
about
his
dreams,
as
to
not
provoke
his
brothers,
we
find
this
happening
any
way.
(Mir
1986,
5)
The
shirt
plays
an
important
role
in
the
life
of
Joseph
and
his
sons,
and
Ill
be
discussing
it
in
the
next
chapter.
This
approach,
of
not
sharing
the
blessings
someone
received,
in
order
not
to
be
envied,
became
a
kind
of
a
tradition,
(Ibn-Kathir
1989,
310)
and
still
practiced
by
Muslims
even
today.
17 16
10
This
different
attitude,
the
caring,
kinder
and
encouraging
approach
we
find
in
the
Quran
from
Jacob,
all
this
is
related
to
Jacobs
belief
about
Joseph,
and
the
future
fulfillment
of
his
dreams.
(Alon
2004,
157).
This
approach
of
Jacob
is
similar
to
a
Midrashic
one
interpreting
Genesis
37:11,
and
it
is
possible
that
Muhammad
is
depending
in
the
Midrash
that
says:
Jacobs
believed
that
it
is
a
true
dream,
and
was
looking
forward
for
it
to
come
true
(Seporeno
1980).
This
interpretation
is
found
also
in
the
Islamic
traditions,
where
we
read18:
when
Joseph
waked
up,
he
told
his
father
about
the
dream,
and
his
father
knew
that
Joseph
will
get
a
high
position
in
earth
and
haven,
and
he
will
rule
over
his
father
and
brothers
through
this
position
(Ibn-Kathir
1989,
310)
This
is
probably
the
reasonable
reason
for
Jacobs
compassionate
approach.
Josephus19
(37-101)
in
his
book
Antiquities
of
the
Jews
also
wrote
a
similar
thing
Now
Jacob
was
pleased
with
the
dream,
for
considering
the
prediction
in
his
mind,
and
shrewdly
and
wisely
guessing
at
its
meaning,
he
rejoiced
at
the
great
things
thereby
signified,
because
it
declared
the
future
happiness
of
his
son;
and
that,
by
the
blessing
of
God,
the
time
would
come
when
he
should
be
honored,
and
thought
worthy
of
worship
by
his
parents
and
brethren.
(Josephus,
Antiquities
of
the
Jews
n.d.,
2.2.3)
Another
point
should
be
mentioned
here,
and
it
is
related
to
the
perception
of
the
role
of
the
prophet
by
Muhammad,
and
the
people
in
Arabia.
Most
probably
Muhammad
believed
that
it
is
not
appropriate
for
the
prophet
Jacob
not
to
know
that
the
dream
is
true.
(Garsiel
1997,
162)
The
Muslim
writer
Ben-Nabai
supports
this
approach,
for
him
Jacob
is
more
a
prophet
than
a
father,
for
this
reason
he
would
know
that
this
dreams
will
come
to
their
fullfilment.
(Ben-Nabai
2000,
252).
Acctualy,
as
Mir
claim
that
through
reading
thr
story
in
the
Quran:
The
reader
immediately
senses
that
the
dream
is
going
to
be
significant,
but
is
left
guessing
as
to
what
it
might
mean
When
Joseph
relates
the
dream
to
his
father,
Jacob
could
be
expected
to
interpret
it,
but
his
immediate
response
is
to
warn
Joseph
to
keep
it
from
his
brothers.
(Mir
1986,
4)
18 19
My translation from the Arabic Flavius Josephus, also known as Yosef Ben Matityahu
11
In
the
Biblical
story
Joseph
shares
his
dreams
also
with
his
brothers
Gen.
37:5,
9.
The
brothers
have
an
important
historical
role
in
the
history
of
the
Hebrew
nation,
as
the
fathers
of
the
twelve
tribes
of
Israel.
In
the
Quran
the
national
dimension
is
not
important
and
even
their
names
are
not
mentioned.
(Garsiel
1997,
161-162)
The
Islamic
scholar
simply
claims
that
this
is
wrong
information
for
the
People
of
the
Book,
Joseph
tells
the
story
to
his
father
and
brothers.
And
they
(the
people
of
the
Book)
are
wrong
(Ibn-Kathir
1989,
310)
this
approach
we
find
usually
with
Ibn-Kathir,
what
contradicts
the
information
found
in
the
Quran
has
to
be
wrong.
2.
The hearted of his brothers
The
Bible
mentions
more
details
about
the
reason
of
the
hatred
his
brothers
had
towards
him.
We
read
in
v.5
after
Joseph
shared
his
dream
with
them:
they
hated
him
all
the
more.
Thats
mean
that
they
already
hated
him,
and
what
he
shared
simply
added
fuel
to
the
fire.
We
can
attribute
this
hatred
to
three
reasons.
First,
since
Jacob
loved
Joseph
more
than
his
other
sons,
because
he
had
been
born
to
him
in
his
old
age
(Gen
37:3)
although
this
title
matches
more
for
Benjamin20.
Second,
we
were
told
that
Joseph
brought
their
father
a
bad
report
about
them
v.2.
Third,
the
colored
shirt
is
the
visual
sign
for
this
favoritism.
(Dovshani
1976,
558)
Although
the
Quran
does
not
mention
Jacobs
favoritism
towards
Joseph
over
his
brothers,
and
does
not
mention
the
colored
shirt
, nor
that
Joseph
told
the
dream
to
his
brothers,
nevertheless,
we
find
that
his
brothers
hate
him
and
plan
to
kill
him,
or
at
least
to
get
rid
of
him.
Truly
Joseph
and
his
brother
are
loved
more
by
our
father
than
weSlay
ye
Joseph
or
cast
him
out
to
some
(unknown)
land,
that
so
the
favor
of
your
father
may
be
given
to
you
alone:
(there
will
be
time
enough)
for
you
to
be
righteous
after
that.
Said
one
of
them:
Slay
not
Joseph,
but
if
ye
must
do
something,
throw
him
down
to
the
bottom
of
the
well:
he
will
be
picked
up
by
some
caravan
of
travelers."
(Sura
12:
8-10)
Joseph
is
a
prophet,
he
is
righteous,
and
for
this
the
Quran
avoids
presenting
him
as
an
arrogant
person,
nor
as
a
child
that
was
favored
by
his
father,
and
deserve
to
be
hated.
(Garsiel
1997,
162)
Except
the
information
that
20
It could be that Jacob see in Benjamin the reason for the death of his beloved wife Rachel.
12
Jacob
favored
Joseph,
there
is
no
explanation
in
the
Quran.
But
also
this
favoritism
is
not
seen
as
negative,
and
even
some
tries
to
justify
it
as
we
read:
The
strating
point
of
the
dramatic
conflict
in
the
story
is
Jacob's
love
for
Joseph,
or,
more
accurately,
the
brothers'
perception
of
this
love.
But
while
the
brothers
think
that
Jacob's
love
for
Joseph
is
senseless
because
it
is
they,
not
Joseph,
who
are
an
cu$ba
("strong
group"),
the
Quinan
seems
to
indicate
that
Jacob's
partiality
for
Joseph
is
based
on
the
former's
recognition
of
Joseph's
exceptional
talents:
Jacob
already
feels
that,
among
all
of
his
sons,
Joseph
alone
is
qualified
to
carry
on
the
Abrahamic
tradition
after
him,
and
he
is
confirmed
in
his
view
after
he
learns
about
Joseph's
dream.
(Mir
1986,
11)
In
Sura
12:11-12,
it
deals
with
the
brother
urging
their
father
to
send
Joseph
with
them.
They
said:
O
our
father!
why
dost
thou
not
trust
us
with
Joseph,
seeing
we
are
indeed
his
sincere
well-wishers?
Send
him
with
us
tomorrow
to
enjoy
himself
and
play,
and
we
shall
take
every
care
of
him.
The
Challenge
his
brothers
had
according
to
the
Quran,
that
their
father
did
not
trust
them,
since
he
knew
their
intentions
towards
Joseph
(11,
12).
Jacob
understood
his
children
very
well,
and
knew
their
feelings
towards
Joseph--their
enmity
and
envy
they
had
towards
him,
since
he
loved
him
more.
(Ibn-Kathir
1989,
315)
And
the
question
we
would
have,
if
this
is
so,
why
did
Jacob
send
Joseph
with
them?
Al-Dagani
in
her
attempt
to
reconcile
this
issue,
said
that
although
Jacob
felt
that
something
wrong
might
happen,
he
went
on
and
sent
Joseph,
and
this
act
was
not
under
his
control,
it
was
a
divine
wisdom.
(Al-Dagani
1994,
29-30)
This
pressure
and
pleading
from
Josephs
brothers
on
Jacob
to
convince
him
to
take
Joseph
with
them
is
not
found
In
the
Biblical
story,
Jacob
sends
Joseph
by
his
choice.
The
worries
of
the
father
are
seen
later
with
sending
Benjamin
to
Egypt,
and
a
similar
dialogue
to
what
we
find
in
the
story
of
Joseph
in
the
Quran,
is
found
in
the
Bible
when
they
ask
to
take
Benjamin
to
Egypt.
(Alon
2004,
158)
Was
the
Quran
mixing
between
the
two
incidents?
In
response
to
what
is
mentioned
in
the
Biblical
text,
that
Jacob
sent
Joesep
to
check
the
safety
of
his
brothers,
Ibn-Kathir
argues
that
this
is
not
possible,
since
Jacob
was
too
worried
to
send
Joseph
with
his
brother,
shoud
not
he
be
more
worried
to
send
him
by
himself?
(Ibn-Kathir
1989,
313)
Thus
again,
Ibn-Kathir
sees
the
story
only
from
the
prospective
of
the
Quran.
Al- Daggani
even
says
that
Jacobs
act
in
the
Bible
is
not
reasonable,
since
the
Biblical
story
puts
13
the
responsibility
on
Jacob
himself
for
his
sons
death,
while
the
Quran
release
him
from
this
responsibility
and
shows
us
that
all
what
happened
to
Joseph
is
out
of
his
brothers
envy
and
previous
evil
planing
as
Al-Dagani
says?
(Al-Dagani
1994,
163)
If
what
Al-Daggani
says
is
true,
is
it
not
true
that
Jacob
has
more
responsibility
to
what
happened
to
Joseph,
especially
because
he
sensed
his
sons
evil
feelings
and
already
had
some
concerns?
Al-Tabari
(839-923)
in
interpreting
v.
12
mentions
a
few
things
that
might
shed
some
light
on
the
way
the
Islamic
tradition
tried
to
explain
the
information.
First,
he
mentions
that
some
asked,
how
can
it
be
possible
that
Joseph
went
to
play,
is
not
he
a
prophet?
And
it
is
not
appropriate
for
a
prophet
to
play.
The
answer
that
was
given,
he
was
not
a
prophet
at
that
time.
Second,
he
mentions
that
Josephs
brother
wanted
to
take
him
to
the
desert
(Dothan
and
Scheme
are
not
desert)
.
(Al-Tabari
1954,
236)
In
both
points
we
can
see
how
the
Islamic
scholar
is
trying
to
contextualize
the
details
of
the
story,
and
make
it
closer
to
the
tribal
culture
at
that
time.
According
to
the
Bible
the
decision
to
kill
Joseph
or
to
get
rid
of
him,
was
not
planed
ahead
of
time,
it
popped
up
when
his
brothers
saw
him
arriving
in
Dothan
(Gen.
37:17).
From
the
other
side
the
Quran
describe
it
as
a
premeditated
crime,
and
even
they
worked
out
how
to
take
Joseph
with
them.
A
similar
story
is
mentioned
in
the
Antiquities
of
the
Jews.
(Josephus,
Antiquities
of
the
Jews
n.d.,
2.2.4).
This
also
fit
the
tribal
culture
at
that
time,
where
brothers
were
involved
in
blood
fights
and
struggles
connected
to
legacies
and
positions.
(Garsiel
1997,
162)
But
the
Bible
still
gives
support
of
this
inner
struggle
in
the
family,
as
we
read
in
the
Bible
that
when
his
brothers
saw
him
coming
they
were
mocking
and
saying:
"Here comes that
dreamer!... Come now, let's kill him and throw him,,, Then we'll see what comes of his dreams." v. 19-20 Surprisingly, selling him was the reason that his dreams became true. (Dovshani 1976, 559)
14 3.
The News about Josephs Death
The
Genesis
account
tells
us
that
Jacobs
reaction
to
the
news
of
Josephs
death
was
very
hard:
and
mourned
for
his
son
many
days
he
refused
to
be
comforted.
Gen
34-35,
Contrary
to
the
mourning
and
grief
of
Jacob
in
the
Bible,
in
the
Quran
Jacob
appears
to
have
a
strong
faith
in
God,
hence
he
had
a
different
reaction
Nay,
but
your
minds
have
made
up
a
tale
(that
may
pass)
with
you
patience
is
most
fitting:
Against
that
which
ye
assert,
it
is
Allah
(alone)
Whose
help
can
be
sought".
(Sura
12:18)
The
Quran
changes
here
Jacobss
response,
since
he
believed
that
Josephs
dream
is
true.
(Garsiel,
Mahzor
1997,
163)
The
Idea
that
Jacob
did
not
really
believe
that
Joseph
is
dead
is
found
in
more
than
one
Midrash.
BeRashit
Raba
tells
us:
he
(Jacob)
took
a
pen
and
wrote
down
in
which
day,
hour
and
place
(Midrash-Raba
1988,
Berashit
94:12)
In
Midrash
Yalkut
we
read
he
refused
to
be
comforted
since
he
knew
by
the
Holy
Spirit
that
he
is
alive,
and
you
do
not
accept
condolences
for
people
who
are
alive
(Yalkout
1998,
37:134)
It
is
not
normal
to
responded
to
a
death
of
a
son
in
this
calm
way,
Garsiel
says:
In
the
Quranic
story
there
is
neither
tension
nor
doubts
we
find
in
Jacob.
The
human,
emotional,
drama
and
tension
are
absent
(Garsiel
1997,
163)
The
Muslim
scholar
Al-bydawi
(1203-1286)
writes
attempting
to
reconcile
this
challenge:
When
Joseph
told
his
father
his
dreams,
the
father
advised
him
not
to
tell
them
to
his
brothers,
out
of
fear
that
they
will
envy
him
and
try
to
kill
him.
So
when
Jacob
heard
the
news
from
his
sons
about
Joseph's
death,
he
suspected
they
killed
him
out
of
jealousy,
and
asked
for
his
shirt,
placed
it
on
his
face
and
said
he
had
never
seen
a
wolf
so
smart
that
could
kill
Joseph
without
tearing
his
shirt.
He
added
that
his
sons
later
sin
is
a
great
sin,
since
they
are
cheating
him
and
telling
him
that
Joseph
is
dead.
Jacob
accused
them
that
their
hearts
were
lured
them
to
do
something
bad
and
he
would
wait
for
God
to
restore
him.
(Albaydawi
1999,
324)
Al-Tabari
tells
us
that
Jacob
wept
and
cried
with
a
loud
voice
asking
for
Josephs
Shirt,
and
put
it
on
his
face.
(Al-Tabari
1954)
This
probably
is
not
the
prominent
opinion
among
the
Muslim
scholars.
And
he
continues
to
quote
the
more
accepted
ones
which
I
can
summaries
as
follows:
Jacob
said:
this
wolf
is
a
merciful
one,
how
could
eat
Joseph
without
making
any
holes
in
the
shirt?
It
saved
the
shirt,
but
not
my
son!
And
he
knew
that
they
were
ling
to
him
(Al-Tabari
1954,
237)
15
4. Selling
Joseph
The
details
about
selling
Joseph
are
very
short
in
the
Quran,
probably
since
it
does
not
include
any
complements
to
him.
As
we
read
in
the
Biblical
one
the
cistern
was
empty
Gen
37:24,
while
we
read
in
the
Quran
they
sent
their
water-carrier
(for
water),
and
he
let
down
his
bucket
v.19.
Muhammad
comes
from
a
desert
culture
where
the
well
is
a
sign
for
water
also
here
Muhammad
tells
the
story
in
a
way
that
fits
their
living
situation.
Another
part
of
this
episode
which
I
want
to
bring
the
attention
for
is
the
price
of
Joseph.
While
the
Bible
mentions
that
he
was
sold
for
Twenty
Shekels
of
silver
(Gen37:28).
The
Quran
only
mention
sold
him
for
a
miserable
price,
for
a
few
dirhams.
Interestingly,
the
Islamic
tradition
when
discussing
the
price
Joseph
was
sold
with;
they
mention
(among
other
numbers)
the
sum
of
twenty
Dirhams,
this
price
which
was
divided
between
the
brothers,
two
for
each.
The
same
number
is
mentioned
also
as
what
Al-Aziz
paid
for
him,
twenty
Dinars.
(Ibn-Kathir
1989,
317-318)
Was
not
this
tradition
influenced
from
what
the
Bible
mentioned?
5. At
Potiphars
House
Joseph
story
at
Potiphars
house
is
a
dramatic
one,
from
his
arrival
until
he
stands
in
front
of
Pharaoh;
his
name
is
mentioned
only
twice.
The
story
of
Joseph
turns
to
be
a
symbolic
one
rather
than
personal.
He
is
described
as
a
person
who
is
struggling
with
his
desires
and
with
Gods
commandments
and
he
is
able
to
resist
his
desires.
(Alon
2004,
159)
While
the
details
about
the
episode
of
selling
Joseph
are
short,
we
find
a
lot
of
details
in
the
episode
of
Potiphars
(Al-Aziz)
house.
About
the
seducing
part
we
read:
But
she
in
whose
house
he
was,
sought
to
seduce
him
from
his
(true)
self:
she
fastened
the
doors,
and
said:
"Now
come,
thou
(dear
one)!"
He
said:
"Allah
forbid!
Truly
(thy
husband)
is
my
lord!
And
(with
passion)
did
she
desire
him,
and
he
would
have
desired
her,
but
that
he
saw
the
evidence
of
his
Lord:
thus
(did
We
order)
that
We
might
turn
away
from
him
(all)
evil
and
shameful
deeds:
for
he
was
one
of
Our
servants,
sincere
and
purified.
(Sura
12:23-24).
16
According
to
the
Bible
it
is
very
clear
that
Joseph
refused21
(Gen
39:8)
and
it
is
not
mentioned
at
all
about
desiring
her.
The
word
translated
to
desired
is
the
word(
hamma),
which
carries
the
meaning
of
an
action
that
built
on
certain
desires,
is
the
same
word
used
for
the
woman
and
for
Joseph,
but
when
it
comes
to
interpreting
this
word,
most
later
Islamic
scholars
claim
that
Joseph
had
only
desired
her
in
his
heart
and
did
not
do
anything,
while
she
allowed
her
desires
to
lead
her
for
actions.
(Al-Dagani
1994,
44-45)
He
is
a
prophet
from
a
prophets
dynasty,
and
God
prevented
him
from
committing
adultery
(Ibn-Kathir
1989,
320)
Al-Tabari
disagrees
with
this
and
on
interpreting
this
word
he
said:
She
desired
him
and
he
desired
her,
and
went
inside
and
closed
the
doors,
and
as
he
was
taking
his
cloth
of,
he
saw
the
image
of
his
father
Jacob
standing
in
the
house.
He
beheld
his
figure
and
said:
Joseph
does
not
lay
down
with
her,
if
you
do
not
do
that,
youll
be
like
a
bird
in
the
sky,
no
one
can
get
it,
but
if
you
did
lay
with
her,
youll
be
like
the
dead
bird
that
cannot
protect
himself.
Joseph
then
put
on
his
cloth
and
went
away,
but
she
followed
him
and
tore
his
robe
(Al-Tabari
1954,
238)
What
we
read
in
the
Quran
and
some
of
the
commentaries
concerning
such
desires,
can
also
be
found
in
an
Midrashic
interpretation
that
commenting
on
to
attend
to
his
duties
Gen
39:11
to
attend
to
his
duties
Rav
Shmuel
said:
is
simply
to
do
his
work.
Other
said:
to
do
his
needs
with
her,
but
he
saw
his
fathers
image
from
the
window
saying
to
him:
the
names
of
your
brothers
will
be
written
on
the
stones
of
the
vests,
and
your
name
will
be
erased
from
there
and
you
will
be
called
shepherd
of
prostitutes
(Massecht-Suta
n.d.,
36:2).
So
we
can
see
that
the
Quran
presents
Josephs
position
concerning
the
relation
with
the
wife
of
his
master,
not
as
a
very
firm
position,
in
comparison
to
what
we
read
in
the
Bible,
add
to
that
the
similarity
we
find
in
the
Quran
with
this
part
from
the
Talmudic
story.
21
Before
Josephs
story
continues
in
the
Bible,
the
narrator
bring
the
story
of
Jude
who
slept
with
the
widow
of
his
son,
without
criticizing
what
Jude
did,
and
teaching
the
appropriate
religious
lessons
out
of
it.
In
this
case
the
request
of
Potiphars
wife
to
have
sex
with
Joseph
should
not
be
seen
so
badly,
in
relation
to
what
happened
with
his
brother.
In
this
case
the
story
of
Jude
had
missed
a
basic
religious
principle,
and
that
is
forbidding
adultery.
But
since
all
the
heavenly
books
forbid
this,
this
chapter
Gen
38
is
evidence
that
the
Bible
was
twisted
and
strange
teaching
has
been
insert
to
it
by
men.
(Al-Dagani
1994,
165).
Although
this
takes
us
away
from
the
story,
but
this
would
be
classical
example
of
a
Muslim
approach
toward
holy
books,
where
is
the
tendency
is
not
to
mention,
sins
done
by
prophets,
or
people
related
to
them,
while
we
find
the
Bible
mentions
those
sins,
even
for
great
Biblical
characters
such
like
Abraham,
David
17
The story continues in the Quran as follows:
So they both raced each other to the door, and she tore his shirt from the back: they both found her lord near the door. She said: What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement? He said: It was she that sought to seduce me - from my (true) self. And one of her household saw (this) and bore witness, (thus):- If it be that his shirt is rent from the front, then is her tale true, and he is a liar! But if it be that his shirt is torn from the back, and then she is the liar, and he is telling the truth! So when he saw his shirt, - that it was torn at the back, - (her husband) said: Behold! It is a snare of you women! Truly, mighty is your snare! O Joseph, pass this over! (O wife), ask forgiveness for thy sin, for truly thou hast been at fault! (Sura 12:25-29)
This
description
is
different
from
what
we
find
in
the
Bible,
there
we
do
not
read
about
tearing
his
robe
but
only
that
she
hold
him
from
his
robe,
and
he
left
the
robe
and
run
away.
(Gen
39:12).
The
Bible
tells
that
Potiphars
wife
told
the
story
for
the
people
in
the
house
first,
later
when
her
husband
came
she
told
him
the
story,
and
Joseph
was
thrown
into
prison
out
of
that.
The
proof
of
his
crime
was
his
robe.
Interestingly, Every time the robe is taking off him, he finds himself in trouble. And in a way or another, the robe is used as an evidence, first for his death, and here for his crime. While in the parallel episodes in the Quran, the one matches the Biblical one, the second episode, different in the details and the consequences.
A
remarkable
issue
mentioned
in
the
Islamic
tradition
concerning
the
request
of
the
husband.
First,
Joseph
was
asked
to
keep
quiet
about
what
happened,
this
is
an
appropriate
thing
to
do,
and
this
what
those
who
are
listening.
From
the
Arabs,
would
be
expecting
to
happen,
so
the
man
will
not
be
in
shame.
Second,
he
asks
his
wife
to
ask
forgiveness
from
God.
Although
the
Egyptians
worshiped
the
idols,
but
they
knew
that
the
one
who
forgive
sins
is
God
and
not
anyone
else.
(Ibn-Kathir
1989,
322)
While
the
request
to
Joseph
is
a
logical
one,
regardless
we
relate
it
to
the
Arabic
tradition
or
not,
the
other
interpretation
by
Ibn-Kathir
might
be
surprising,
and
look
like
an
attempt
to
bring
God
to
the
scene
for
certain
purpose.
18
In
the
Quran,
a
family
member22
is
interfering
and
convincing
the
husband
of
Josephs
innocence.
Although
it
was
proved
that
Joseph
was
telling
the
truth,
he
still
was
sent
to
prison.
Do
not
we
have
here
a
lack
of
logic?
If
Joseph
did
not
have
sex
with
Photiphars
wife,
why
is
he
punished?
The
continuation
of
the
Quran
story
tries
to
reconcile
this
issue:
Ladies
said
in
the
City:
"The
wife
of
the
(great)
'Aziz
is
seeking
to
seduce
her
slave
from
his
(true)
self:
Truly
hath
he
inspired
her
with
violent
love:
we
see
she
is
evidently
going
astray."
When
she
heard
of
their
malicious
talk,
she
sent
for
them
and
prepared
a
banquet
for
them:
she
gave
each
of
them
a
knife:
and
she
said
(to
Joseph),
"Come
out
before
them."
When
they
saw
him,
they
did
extol
him,
and
(in
their
amazement)
cut
their
hands:
they
said,
"Allah
preserves
us!
no
mortal
is
this!
this
is
none
other
than
a
noble
angel!"
She
said:
"There
before
you
is
the
man
about
whom
ye
did
blame
me!
I
did
seek
to
seduce
him
from
his
(true)
self
but
he
did
firmly
save
himself
guiltless!
and
now,
if
he
doth
not
my
bidding,
he
shall
certainly
be
cast
into
prison,
and
(what
is
more)
be
of
the
company
of
the
vilest!
Sura
12:30-32
Joseph
was
not
sent
to
jail
immediately
after
the
embarrassing
incident,
actually
this
happened
only
after
a
special
gathering
Potiphars
wife
had
for
the
respected
women,
as
we
read
in
the
Quran,
this
story
was
not
mentioned
in
the
Bible,
but
certainly
it
was
mentioned
in
the
Midrash
where
we
read:
Once
the
Egyptian
women
gathered,
and
came
to
see
the
beauty
of
Joseph;
what
did
Potiphar's
wife
do?
She
took
citrons
and
gave
each
one,
and
gave
a
knife
to
each
one
of
them,
and
called
Joseph
to
stand
in
front
of
them.
Because
they
were
watching
the
beauty
of
Joseph,
they
cut
their
hands.
Then
she
said
to
them:
Youve
cut
your
hands
while
you
were
looking
at
him
only
for
short
time,
what
about
me
that
I
see
him
all
the
time?
(Midrash-Tanhouma
1945,
Parashat
Vayesev
2
)
Ai-Tabari
tells
that
the
woman
concluded
the
banquet
saying
to
those
women
who
cut
their
hands:
this
happened
to
you,
from
one
glance
you
had
at
him
you
lost
your
minds
and
understanding,
to
the
extent
you
cut
your
hands.
This
is
the
one
that
touched
my
heart,
and
caused
you
to
speak
about
me.
(Al-Tabari
1954,
239)
He
is
also
using
here
the
same
idea
we
find
in
the
Midrash.
22
Al-Tabari brings the possibility that the robe itself was the witness against his wife. (Al-Tabari 1954)
19
The similarity between the story in the Quran and the Midrash is striking, and the story is almost the same, with one little omission from the Qurans version. The Midrash story tells us that Potiphar's wife gave Citrons for each one of the women, this fruit is known in Egypt and Canaan at that time. This might indicate that the source of this story is Jewish, since there are no citrons in Arabia. The Quran however, does not mention why the women were given knives, which is for cutting and eating the citrons. This fruit is not known to the people, and it is better probably not to mention it. Nevertheless, Al-Tabari, mention that the knives were given to the women, in order that they cut citrons, ( Al-Tabari 1954, 239). This might suggest the Quran used a Midrashic story but he shortened it by taking out some information, in order those who are listening could understand it. (Garsiel 2010) The invitation of Potiphars wife to the women was mainly to use their reaction as an excuse, and to justify her desires. He is in front of you; let me know what you will do. (Abdel-Rahmaan 2000) Some even hint that these women also desired Joseph, but he also overcame their temptation: Having failed to win Joseph's attention, the Egyptian ladies sheepishly try to explain their failure by saying that it was an angel they were dealing with. (Mir 1986, 3) This simply changed these womens prospective and this meeting that turns the accusers to excusers. (Kalaf-Allah 1999, 337) Verse 30 in the Quran carries the meaning that the woman continued with her attempts to seduce Joseph, despite what happened in the first time. (Al-Dagani 1994, 55) Apparently this was not a onetime mistake or a passing desire, she did not repent as he husband commanded, rather she continued with her attempts to seduce Joseph and the rumors about this went around and the story became known. Since the women in town started to speak about his wife, that she is in love with a slave, and this even more humiliating, since the slave is no one and not at all from her status, he had to protect his honor and name, as the tradition in the Arab culture, for this reason he threw Joseph into prison. (Garsiel 1997, 164)
20
Muhammad went after the previous Medrashic story, especially it fits the opinion about women in Arabia, where women were often considered to be manipulative, trouble makers and involved in conspiracies. For this reason they should not be trusted, and it is the job of their husband should protect them and remove any stranger around them. (Garsiel 1997, 164) Verse 35 Then it occurred to the men, after they had seen the signs, (that it was best) to imprison him for a time. This confirms that Potiphar knew that Joseph was innocent, through the evidence of the shirt, and the way the women were impressed by Josephs beauty, and the confession of his wife in front of them about her attempts and Joseph refusal. But still he had to take an action. The whole story, probably, caused him a great embarrassment, especially he is a known person with a high position, and for that he should do something, and the weak link is Joseph, so he put him in jail. (Al-Dagani 1994, 62)23 Al Tabari tried to explain why Joseph was sent to prison although he was innocent. The reason he gives, Joseph beauty and his impressive outside appearance caused for a culture disorder, and he was a source of a sexual attraction and caused chaos. And to keep the order in the community he had to go to jail (Al-Tabari 1954). Actually, the direct explanation of the Quran about the reason for Joseph to be in prison was Gods answer to Josephs request and prayer to go to prison. Al-Dagani thinks that Joseph desire indicates the great wisdom he has, since it was the only way to get away from the sexual harassment of this woman. (Al-Dagani 1994, 60) Al- Tabari also supports this interpretation: This prayer of Joseph shows that Potiphars wife continued with her attempts to seduce him, and treating him by sending him to the prison if he would submit to her request and lay down with her, for this Joseph chose the prison rather than do what she is asking for. If she had not chased him, he would not pray this prayer. (Al- Tabari 1954, 239) So Joseph is not in prison because of any other reason except his righteousness and above all Gods will.
23
See also (Ibn-Kathir 1989, 328)
21
The length of this part of the story in the Quran is to say that this was not only a scandal at the house of Potiphar, it is not only that specific woman who desired Joseph, and all the respected Egyptian women took part in it. (Garsiel 1997, 164) But also as a prophet, Joseph should appear innocent, for this reason, while the Quran is giving few details about many parts of the Biblical story of Joseph; we find the part about Photephars wife and her attempts to seduce him is given a lot of details with emphases on Joseph purity, with the help of God (Bar-Efrat 1999, 130).
6. In
The
Prison
In
the
prison,
we
read
in
the
Bible
that
Joseph
approached
the
baker
and
the
cupbearer:
"Why
are
your
faces
so
sad
today?"
While
we
read
in
the
Quran
that
they
approached
him:
Now
with
him
there
came
into
the
prison
two
young
men.
Said
one
of
them:
"I
see
myself
(in
a
dream)
pressing
wine."
said
the
other:
"I
see
myself
(in
a
dream)
carrying
bread
on
my
head,
and
birds
are
eating,
thereof."
"Tell
us"
(they
said)
"The
truth
and
meaning
thereof:
for
we
see
thou
art
one
that
doth
well
(to
all).
He
said:
"Before
any
food
comes
(in
due
course)
to
feed
either
of
you,
I
will
surely
reveal
to
you
the
truth
and
meaning
of
this
ere
it
befall
you:
that
is
part
of
the
(duty)
which
my
Lord
hath
taught
me.
I
have
(I
assure
you)
abandoned
the
ways
of
a
people
that
believe
not
in
Allah
and
that
(even)
deny
the
Hereafter.
And
I
follow
the
ways
of
my
fathers,-
Abraham,
Isaac,
and
Jacob;
and
never
could
we
attribute
any
partners
whatever
to
Allah:
that
(comes)
of
the
grace
of
Allah
to
us
and
to
mankind:
yet
most
men
are
not
grateful.
(Sura
12:36- 38)
The
difference
in
the
Quran,
that
they
approached
him
to
solve
their
dreams,
this
change
in
the
information
came
probably
to
impress
the
reader
and
highlight
Joseph
as
a
righteous
person,
to
the
extent
that
everyone
who
was
around
him
noticed
that.
(Garsiel
1997,
164)
Al-Tabari
would
support
this
when
he
writes:
It
was
mentioned
that
when
Joseph
went
into
prison,
two
of
his
fellow
prisoners
gave
him
complements
and
said
that
they
like
him,
Joseph
said
please
do
not
like
me
because
every
time
someone
liked
me
I
suffered.
But
they
refused
but
to
appreciate
him,
from
the
wisdom
and
understanding,
and
since
they
saw
a
vision
when
they
entered
the
prison,
they
asked
him
to
interpret
because
he
is
a
virtuous
man
(Al-Tabari
1954,
239).
In
the
bible
Joseph
complained
that
he
was
in
prison
although
he
is
innocent,
while
in
the
Quran
he
complains
that
he
is
with
people
who
do
not
believe
in
God,
and
that
he
came
to
believe
in
the
one
God.
The
Quran
is
inserting
a
theological
element
to
the
story,
this
might
be
22
connected
to
Muhammads
attempts
to
lead
the
people
of
Mecca
to
this
faith.
(Garsiel
1997,
164)
Joseph
in
the
Quran
speaks
in
a
highly
spiritual
language,
wheather
with
the
prisoners
or
with
the
prison
officer,
he
speaks
as
a
prophet
fullfiling
his
call
to
every
one,
so
that
they
might
repent
and
follow
God.
(Ben-Nabai
2000,
252):
If
not
Him,
ye
worship
nothing
but
names
which
ye
have
named,-
ye
and
your
fathers,-
for
which
Allah
hath
sent
down
no
authority:
the
command
is
for
none
but
Allah:
He
hath
commanded
that
ye
worship
none
but
Him:
that
is
the
right
religion,
but
most
men
understand
not...
(12:40).
Things
that
you
are
worshiping
away
from
God,
it
is
only
things
that
you
gave
names,
worshiping
the
one
God
are
the
right
religion,
not
the
idols
that
they
made
to
themselves.
Is
not
this
a
direct
word
to
Muhammads
enemies
in
Mecca,
those
who
are
rejecting
his
message
and
still
worshiping
the
idols?
One
difference
concerning
the
request
of
Joseph
from
the
cupbearer
to
mention
him
in
front
of
Pharaoh,
according
to
the
Bible,
The
chief
cupbearer,
however,
did
not
remember
Joseph
Gen
40:23.
The
Quran
tells
us:
And
of
the
two,
to
that
one
whom
he
considers
about
to
be
saved,
he
said:
Mention
me
to
thy
lord.
But
Satan
made
him
forget
to
mention
him
to
his
lord:
and
(Joseph)
lingered
in
prison
a
few
(more)
years.
(Sura
12:42)
The translation of verse 42 is following the interpretation24 more than passing the exact meaning. What is written in the Quran: Satan made him forget his lord, it is coming directly after Josephs request to get help from a man, and not from God. This is the only time the Quran is speaking in a negative way about Joseph, but this criticism is not directed to him directly but towards Satan, the one who caused him to forget his God. This also is mentioned in Midrash Shemot Raba. We read there that Joseph had to stay in prison only for ten years, but since he spoke badly about his brothers, and for depending on the cupbearer to remember him another two years were added. (Midrash-Raba 1988, Shemot 8:1) The Quran used only the second part of the Midrash that Joseph sinned by depending on man and not on God. Dropping the first part, probably because the Quran is not interested in Josephs brothers, and another
24
That made the cupbearer forget to mention Joseph in front of Pharaoh See (Ibn-Kathir 1989, 328)
23
possible
reason
would
be,
that
he
does
not
want
to
speak
about
Joseph
mistakes
or
sins.
Something
is
not
approproiate
for
the
image
of
a
prophet
(Garsiel
1997,
165)
Al-Tabari
mentions
something
similar
to
the
Midrash
story,
when
he
comments
on
this
verse
he
says:
God
is
announcing
that
while
Joseph
was
unaware
he
was
exposed
to
Satan,
and
this
caused
him
to
forget
to
mention
his
Lord.
If
he
did
not
have
this
mistake,
God
would
allow
him
to
get
earlier
from
prison,
but
since
he
did
it
God
extended
his
time
there
may
God
have
mercy
on
Joseph,
if
he
would
not
say
this,
his
time
in
prison
would
be
less.
(Al-Tabari
1954,
240)
Also
mentioned
in
the
Quran
is
that
when
the
king
orders
to
bring
Joseph
to
him,
Joseph
refused
to
come,
and
asks
first
that
the
wife
of
Potiphar
admit
that
he
did
not
try
to
seduce
him:
So
the
king
said:
"Bring
ye
him
unto
me."
But
when
the
messenger
came
to
him,
(Joseph)
said:
"Go
thou
back
to
thy
lord,
and
ask
him,
What
is
the
state
of
mind
of
the
ladies
who
cut
their
hands?
For
my
Lord
is
certainly
well
aware
of
their
snare."
(The
king)
said
(to
the
ladies):
"What
was
your
affair
when
ye
did
seek
to
seduce
Joseph
from
his
(true)
self?"
The
ladies
said:
"Allah
preserves
us!
no
evil
know
we
against
him!"
Said
the
'Aziz's
wife:
"Now
is
the
truth
manifest
(to
all):
it
was
I
who
sought
to
seduce
him
from
his
(true)
self:
He
is
indeed
of
those
who
are
(ever)
true
(and
virtuous).
(Sura
12:50-51)
This
part
makes
the
story
sound
untrue,
and
takes
away
its
inner
logic.
For,
it
is
not
reasonable
that
a
prisoner
refuses
to
come
in
front
of
the
king.
The
purpose
of
the
Quran
again
is
to
highlight
Josephs
righteousness.
(Shtaouber
1994,
118)
This
confession
of
the
wife
is
also
based
on
the
teaching
of
the
Gemra
(Avoda-Zara
n.d.,
3:81)
Then
comes
Potiphars
wife
to
testify
that
Joseph
is
not
guilty
with
the
crime
that
was
related
to
him.
After
interpreting
the
dream
of
Pharaoh,
Joseph
in
the
Bible
advised
him:
And
now
let
Pharaoh
look
for
a
discerning
and
wise
man
and
put
him
in
charge
of
the
land
of
Egypt
Gen
41:33,
while
in
the
Quran
he
advices
him:
(Joseph)
said:
"Set
me
over
the
store-houses
of
the
land:
I
will
indeed
guard
them,
as
one
that
knows
(their
importance)"
Sura
12:55.
As
we
see,
Joseph
in
the
Quran
does
offer
himself
for
the
position,
Josephs
way
of
speaking
is
not
perceived
as
boasting
24
in
the
Arab
culture,
on
the
contrary,
self-boasting
regarding
smart
or
heroic
acts,
characteristic
of
this
culture,
and
is
not
perceived
as
something
bad.
(Garsiel
1997,
165)
The
Quran
tells
very
little
about
Joseph
acts
as
a
minister,
and
does
not
describe
how
did
Joseph
saved
Egypt
from
starvation,
probably
since
this
does
not
have
any
moral
teaching
in
it,
and
he
moves
directly
to
Josephs
meeting
with
his
brothers.
In
contrast
the
Bible
gives
many
details
of
what
happened
before
Joseph
meets
his
brothers.
(Garsiel
1997,
165)
Summary
Although
the
Quran
in
the
wider
since
presents
to
us
a
similar
story
to
the
Biblical
one,
starting
from
Josephs
dream,
until
all
the
family
goes
down
to
Egypt.
Nevertheless,
the
story
has
missing
links
and
obscure
points.
All
of
these
challenges
were
reconciled
and
completed
by
Muslim
commentators,
using
some
of
their
imagination,
but
also
using
the
Midrash
(Shtaouber
1994,
118).
Not
only
commentators,
but
also
the
story
itself
uses
external
information,
whether
from
the
Midrash
or
other
ancient
writings.
This
testify
that
the
Jews
and
the
Christians,
during
the
time
of
Muhammad,
loved
to
share
the
story
of
the
Bible,
with
all
the
addition
that
was
added
to
it
either
from
Jewish
or
Christians
sources
(Zaoui
1982,
114).
Furthermore,
besides
using
the
resources
of
available
information
concerning
the
Biblical
stories,
I
believe
that
there
is
more
involved
in
the
way
Muhammad
uses
these
sources.
There
are
specific
motives
behind
the
way
the
Biblical
images
are
presented
in
the
Quran
in
general,
and
the
way
in
which
Joseph
is
presented
in
particular.
In
the
next
chapter
we
will
attempt
to
identify
and
analyze
these
objectives,
and
demonstrate
how
the
account
affects
the
Quranic
picture.
25
Joseph in Jewish and Muslim Traditions
Having compared the narrative of Joseph in the Bible and the Quran, we will now step back and attempt to establish Joseph within a larger context. Our question is: What role does the Joseph story play in the Torah and Hebrew Bible and what role does this narrative play in the Quran and Islamic understanding generally. In order to do this we will examine this story, the purpose, its historical setting, the role of Joseph as a prophet and finally the theology underpinning each of these.
1. The
reason
of
this
story
At
the
beginning
of
every
Quranic
chapter,
we
read
about
the
place
where
that
chapter
was
revealed
to
Mohammad.
The
Joseph
story
was
revealed
to
Muhammad
in
Mecca,
before
his
immigration
to
Medina.
In
this
place
there
was
great
objection
and
resistance
to
his
message.
For
such
reason
this
story
came
to
speak
in
an
indirect
way
about
this
situation,
and
the
way
God
will
overcome
all
those
who
oppose
his
prophets
(Rivlin
n.d.).
The
opening
of
this
story
is
different
to
the
other
stories
of
the
prophet;
we
do
not
find
warning
and
punishment,
rather
we
find
a
lecturing
style
as
they
relate
to
the
incidents
of
the
stories
as
they
happened
(ibid).
Hillmer
also
writes
something
similar:
The Quran is mostly homiletical, admonishing against idolatry, encouraging the worship of Allah, and inveighing against those who do not accept Muhammads preaching. Such paraenetic expansions appear only rarely in the Joseph story. Only at the end of the sura is the Quran more expansive, including ten verses of exhortation (Hillmer 1994, 198).
In
the
earlier
Quranic
chapters
(those
which
were
revealed
earlier),
we
do
not
find
many
Biblical
stories
quoted
in
the
Quran.
But
after
the
continuous
rejection
of
Muhammad
by
the
people
in
Mecca,
the
stories
of
the
earlier
prophets
started
to
appear
in
the
Quran.
These
prophets
faced
rejection
from
their
own
people,
and
by
showing
how
God
vindicated
them
and
punished
those
who
refused
their
message,
Muhammad
was
declaring
a
message
to
his
people.
(Shiphman
1995,
40)
The
prophet
of
Islam
intended
to
speak
to
them
in
a
narrative
style,
where
they
could
draw
a
lesson
from
that
story.
In
the
Joseph
story
God
is
telling
Muhammad
the
most
beautiful
stories
(Sura
12:3).
Since
the
people
of
Mecca
resisted
his
call,
Muhammad
in
this
story
is
trying
to
bring
to
the
attention
of
his
listeners
that
he
has
the
character
of
a
prophet:
Such
is
26
one
of
the
stories
of
what
happened
unseen,
which
We
reveal
by
inspiration
unto
thee;
nor
wast
thou
(present)
with
them
then
when
they
concerted
their
plans
together
in
the
process
of
weaving
their
plots
(Sura
12:103).
Although
he
is
neither
in
the
place
nor
at
the
time
of
the
story,
still
he
knew
what
happened.
This
is
an
indication
that
all
the
information
is
divine
and
consequently
his
message
is
a
heavenly
one
too
(Rivlin
n.d.)
This
revelation
he
received
from
God
is
a
warning
message
to
his
people,
and
to
show
the
ways
God
controls
the
world.
The
story
portrays
how
God
would
get
the
good
out
from
the
bad
(ibid).
From
the
words
Muhammad
uses,
we
can
sense
the
serious
objection
and
resistance
to
his
message.
Because
of
this
resistance
the
Quranic
text
uses
all
its
weapons
to
defend
the
message
of
the
new
religion
(Abdel-Rahmaan
2000).
On
closer
examination
of
Josephs
words,
we
find
out
that
he
became
a
Muslim:
Take
Thou
my
soul
(at
death)
as
one
submitting
to
Thy
will
(as
a
Muslim),
and
unite
me
with
the
righteous
(V.
101)
Joseph
is
a
Muslim,
who
worships
only
the
one
God:
And
Glory
to
Allah!
And
never
will
I
join
gods
with
Allah
v.108
and
when
he
says:
Nor
did
We
send
before
thee
(as
messengers)
any
but
men,
whom
we
did
inspire,-
(men)
live
in
human
habitations.
v.109
Joseph
is
saying
that
he
is
a
Muslim,
a
monotheist;
He
is
not
like
those
who
worship
idols.
What
a
double
aged
sword
is
used
here
by
Muhammad,
these
words
relate,
of
course,
to
Josephs
situation,
as
much
as
it
would
be
very
relevant
to
Muhammad
as
a
one
who
worships
one
God
while
his
people
are
worshiping
idols.
Muhammad
is
saying
that
prophets
were
not
angels
or
spirits,
but
men
like
Joseph
(and
in
an
indirect
way,
he
includes
himself).
They
face
injustice
and
persecution
but
they
persevere
with
their
message
until
God
gives
them
the
victory.
By
using
Josephs
story,
Muhammad
is
simply
calling
the
idol
worshippers
to
believe,
especially
those
in
Mecca,
to
believe
in
him
and
in
his
message
(ibid).
This
approach
is
repeated
more
in
this
Sura.
In
prison
we
find
Joseph
gathering
everyone
around
him,
in
order
to
bring
them
to
the
right
way
through
his
message.
And
if
so,
there
is
no
better
way
to
start
than
to
call
them
to
worship
God
and
only
God
(Al-Dagani
1994,
76).
We
find
some
similarity
between
these
words
and
the
situation
Mohammad
was
in,
when
he
wrote
this
story.
As
Joseph
was
among
idols
worshipers,
we
find
Muhammad
in
the
same
situation.
We
may
assume
that
the
reason
Muhammad
wrote
this
story
was
that
he
was
in
a
difficult
position.
His
message
and
call
were
rejected
by
his
own
people,
the
people
of
Mecca,
and
through
this
account
he
was
comforting
himself
and
his
followers
and
declaring
Gods
victory
upon
his
enemies:
27
Thus did some later Quran commentators, presumably those concerned to explain how certain
revelations expressed God's relationship with Muhammad, identify the Joseph story as something God told Muhammad to cheer and entertain him during a bad period in his career, full as the story is of sex and intrigue as well as triumph for the friends of God. (Waldman 1985, 4)
Finally,
we
find
in
the
last
few
verses
(S.
12:101
ff.):
We
are
reminded
by
allusion
that
a
salient
feature
in
the
lives
of
all
Messengers
(especially
Muhammad)
was
also
exemplified
in
Joseph.
Messengers
who
are
clearly
telling
the
truth,
even
according
to
some
witnesses,
can
still
suffer
from
being
given
the
lie
by
the
ignorant
(Waldman
1985,
12-13).
All
the
aforementioned
is
absent
from
the
Biblical
story.
The
narrator
is
not
writing
to
a
specific
group
or
a
problem,
he
is,
rather,
writing
about
Gods
work
through
history
to
save
his
people
and
to
bring
forward
his
plans.
2. Role
of
Joseph
in
both
stories
One
of
the
main
differences
between
the
Biblical
story
of
Joseph
and
the
Quranic
one
is
the
perception
of
Joseph.
In
the
Bible
Joseph
is
portrayed
as
one
of
those
who
played
an
important
role
in
the
history
of
the
Israeli
nation25,
whereas
in
the
Quran
we
find
him
playing
the
role
of
a
prophet.
This
approach
towards
Joseph,
whether
from
the
bible,
or
from
the
Quran,
has
its
fingerprints
on
the
whole
plot.
Therefore,
we
will
look
more
closely
at
the
Image
of
Joseph
in
both
books.
As
already
mentioned,
Joseph
is
considered
as
a
prophet
in
the
Muslim
faith.
Prophets
have
certain
requirements.
Waldman
lists
the
characteristics
of
a
prophet
as
perceived
by
Muslims.
He
proposes
firstly,
that
the
prophet
is
an
individual
who
belongs
to
a
wider
group
of
prophets.
He
has
his
personality,
but
he
is
similar
to
the
rest
with
respect
to
the
message
he
carries
(Waldman
1985,
9).
In
the
Muslim
salvation-history
we
have
basically
a
repeated
refrain,
purifying
and
reiterating
the
same
imn
(faith)
and
n
(religion)
from
prophet
to
prophet
until
the
last
one
(Neely
2010).
Secondly,
a
prophet
is
a
person
who
is
called
by
God.
He
does
not
seek
this
position
and
his
righteousness
and
qualities
would
justify
his
position
(Waldman
1985,
Longman
III
indicates
that
Joseph
is
not
mentioned
as
one
of
the
patriarch
of
the
Jewish
nation,
in
later
books
of
the
Bible
it
is
referred
to
the
God
of
Abraham
Isaac
and
Jacob,
but
not
of
Joseph
(Longman-III
2005,
149).
25
28
9).
Thirdly,
their
message
elicits
a
response
from
people.
On
the
one
hand
we
find
people
who
would
believe
in
their
messages
and
obey
and
follow
them
and
their
teaching,
and
on
the
other
hand,
we
find
rejection
and
opposition
to
them
and
their
message.
This
rejection
can
take
physical
shape,
which
might
threaten
the
life
of
the
prophet.
These
people
are
called
by
the
Quran,
Al
Kafirun
(blasphemers),
idol
worshippers
who
do
not
believe
in
the
one
God
(ibid,
9).
Fourthly,
their
role
is
to
teach
the
believers
Gods
ways
and
laws,
and
to
warn
Al
Moshrekun,
the
idols
worshippers
to
turn
away
from
Gods
judgment.
(ibid,
10).
And
finally,
people
should
obey
the
prophets,
the
same
as
they
obey
God,
since
they
are
his
messengers
(ibid,
10).
For
example
we
read
in
v.15:
We
put
into
his
heart
(this
message):
Of
a
surety
thou
shalt
(one
day)
tell
them
the
truth
of
this
their
affair
while
they
know
(thee)
not.
God
has
put
in
his
Joseph)
heart,
or
revealed
to
him.
These
words
are
the
same
used
with
the
prophets
in
the
Quran
where
God
direct
His
revelation.
And
by
this
the
Quran
is
bringing
the
attention
of
the
reader
to
the
position
of
Joseph
as
a
prophet
comparable
to
the
other
prophets
(Alon
2004,
157).
The
Biblical
story
does
not
mention
any
other
activity
of
Joseph
in
prison
except
interpreting
the
dreams,
yet
the
story
in
the
Quran
tells
us
that
Joseph
played
not
only
the
role
of
interpretation
dreams,
but
mainly
a
role
of
Gods
messenger,
who
cares
for
the
souls
of
the
people
(Al-Dagani
1994,
169).
He
is
a
prophet,
and
a
prophet
has
to
carry
his
message
wherever
he
is.
Waldman
declares
a
similar
idea
when
he
reflects
on
the
Quranic
version
of
the
Potiphars
wife.
He
indicates
that
this
part
of
the
story
is
a
clear
example
of
Muhammads
use
of
this
story
to
highlight
Josephs
role
as
a
prophet:
This
episode
(the
sub-plot
of
the
master's
wife)
also
marks
the
widest
divergence
from
the
Biblical
telling
and
demonstrates
how
the
Quran
is
making
different
use
of
available
materials,
no
matter
what
their
sources.
As
a
result
of
what
emerges
from
the
Qur'an's
use
of
this
sub-plot,
Joseph
appears
more
dependent
on
God
Himself,
rather
than
on
His
plan,
and
less
invested
with
the
ability
to
carry
out
God's
will
on
his
own.
In
fact,
this
episode
in
the
Quran
has
Joseph
save
another
person,
the
wife,
before
saving
himself,
and
thereby
has
him
show
himself
even
more
to
be
the
instrument
of
God
(Waldman
1985,
9-10).
Furthermore,
if
Joseph
is
a
prophet,
he
cannot
sin.
In
his
book
Infallibility
of
the
Prophets
Al- Raazii
(1124-1186)
presents
the
fundamental
Islamic
belief
about
the
infallibility
of
the
prophets,
and
presents
the
following
arguments.
Firstly,
if
they
did
sin
they
would
deserve
an
29
immediate
rebuke
and
further
punishment.
But
this
cannot
be,
since
they
cannot
sin,
for
prophecy
is
the
greatest
gift
from
God.
Secondly,
as
previously
stated,
if
they
did
sin
they
would
deserve
rebuking,
but
it
is
forbidden
to
rebuke
prophets
(Sura
33:57).
This
demonstrates
that
they
cannot
sin.
Thirdly,
as
tradition
reveals,
prophets
are
better
than
the
angels,
and
angels
do
not
commit
sin.
Again
from
this
we
learn
that
prophets
are
also
infallible,
otherwise
they
would
not
be
better
than
the
angels
(Al-Razi
1986,
39-46).
For
this
reason,
the
Quran
presents
Joseph
as
righteous,
a
prophet
that
we
should
learn
from
his
behavior
and
actions.
For
its
own
purpose,
the
Quran
omitted
episodes
from
the
Bible
where
Joseph
appears
in
a
negative
light
(Garsiel
1997,
168).
As
we
can
see,
the
Quranic
story
of
Joseph
is
structured
to
emphasize
his
(Joseph)
fit
with
these
characteristics
(of
a
prophet),
which
in
turn
are
related
to
other
key
elements
in
the
Quranic
worldview
(Waldman
1985,
10).
Joseph
in
the
Quran
is
a
prophet
to
whom
God
reveals
his
words.
Throughout
his
entire
life
journey,
whether
he
is
at
the
bottom
of
the
well,
or
at
the
top
of
the
throne,
the
Quran
step
by
step
develops
the
story
of
the
ascent
of
his
prophecy.
He
is
a
prophet
that
brings
salvation,
not
only
to
his
people,
but
to
all
Egypt
(Abdel- Rahmaan
2000).
Furthermore,
by
using
the
Biblical
stories
of
different
prophets,
Muhammad
was
at
pains
to
demonstrate
that
Islam
is
not
a
new
religion,
but
a
continuation
and
a
culmination
of
previous
ones
and
those
listeners
will
learn
from
these
stories.
(Bar-Efrat
1999,
128).
Here
we
meet
with
the
prophet
Joseph,
who
as
a
monist
pre-
Islamic
prophet
tries
not
only
to
bring
the
people
of
his
generation
to
repentance
but
also
those
who
are
listening
to
Muhammad
(Lazarus-Yafeh
2005,
21).
Muhammad
is
making
excellent
use
of
this
Biblical
story,
changing
and
adapting
it
when
necessary,
adding
to
it
what
he
wants,
in
order
to
make
it
fit
with
his
situation
and
convey
his
message
in
an
indirect
way,
through
the
words,
acts
and
life
of
Joseph.
In
this
case
we
can
say
that:
The
characters
in
the
Quran
are
often
marshaled
out,
not
for
the
sake
of
telling
their
story,
but
as
an
example
of
divine
wrath
and
thus
a
warning
for
people
to
listen
to
God
and
his
Prophet;
or,
as
an
example
of
steadfastness
and
perseverance
and
faith
in
God,
which
is
an
occasion
for
encouragement
to
Muhammad
or
the
Muslims.
(Miller
2010,
511-512)
30
In
the
Quran
Joseph
is
portrayed
as
a
divine
prophet
with
a
universal
mission,
but
the
Bible
genealogy
goes
further
revealing
Joseph
as
an
important
chain
in
its
events,
playing
a
significant
role
in
the
history
of
the
Jewish
nation.
This
issue
is
a
secondary
one
in
the
Quran
(Alon
2004,
155).
It
is
true
that
Joseph
had
dreams
which
became
true,
and
further
to
that
he
had
the
ability
to
interpret
dreams.
Although
his
dream
which
foretold
the
future
has
an
element
of
prophecy
in
it,
nevertheless,
prophecy
is
not
mainly
about
foretelling
the
future;
rather
God
is
revealing
himself
to
the
prophet,
and
through
it
He
is
sending
him
to
rebuke
or
announce
something
to
the
nation,
as
mentioned
earlier.
This
revelation
might
be
a
vision,
a
dream
or
merely
a
verbal
statement
(Dovshani
1976,
563).
Joseph
does
not
appear
as
a
prophet,
nor
did
he
claim
this
position
in
the
Biblical
story26.
This
Jewish
approach
regarding
Joseph
is
seen
by
Muslims
as
lowering
the
status
of
a
prophet.
In
the
Quranic
account,
both
Jacob
and
Joseph
spoke
and
behaved
like
prophets,
the
Biblical
version
played
down
this
crucial
dimension
of
their
characters
(Zein
2008,
195).
This
statement
is
very
important
in
respect
of
Islamic
doctrine.
Another
example
we
find
is
that
when
the
Quran
relates
the
successes
of
Joseph
it
is
due
to
his
righteousness
and
fear
of
God
-
a
purely
religious
element,
whereas
we
find
the
Bible
relating
these
successes
to
his
ability
to
interpret
dreams,
and
his
wisdom
to
deal
with
the
economy
(Abdel-Rahmaan
2000).
When
the
Quran
spoke
about
prophets,
it
was
about
people
who
were
chosen
from
their
situation
and
would
be
in
a
similar
situation
to
that
of
Muhammad.
This
was
in
order
to
26
While
we
find
in
the
Quran
that
Joseph
appears
in
a
positive
image
(whenever
his
name
is
mentioned),
unlikely,
the
Bible
(beside
the
story
in
Genesis),
presents
him
in
a
positive
and
also
a
negative
image:
From
the
one
hand
he
is
a
hero
figure,
a
paragon
of
virtue
lauded
for
his
probity
and
uprightness,
his
saving
of
his
family
and
thus
ultimately
the
nation
(in
the
Genesis
story)
from
the
other
hand,
A
very
different
image
of
Joseph
emerges
in
the
prophets.
As
early
as
the
eighth
century,
Joseph,
whose
"tribe"
(Ephraim
and
Manasseh,
Josh
17:14)
constituted
the
bulk
of
the
Northern
Kingdom, comes
to
represent
that
kingdom
in
its
condition
of
apostasy.
This
image
first
appears
in
Amos'
call
to
repentance,
lest
Yahweh
"break
out
like
fire
in
the
house
of
Joseph"
(Amos
5:6;
cf.
5:15);
p
6
see
also
Amos
6:6
and
Psalm
82:1-6
(HILGERT
1985,
5-6)
Of
course
this
is
related
more
to
his
decendents,
where
they
were
part
of
the
great
divison
between
the
tribes
of
Israel
that
took
place.
Tribe
of
Ephraiem
played
a
major
role
in
this
division.
31
authenticate
himself
and
comfort
his
soul
from
his
pain.
He
also
related
what
they
taught
to
explain
the
nature
of
his
Islamic
call
and
support
his
teachings
(Kalaf-Allah
1999,
309).
Joseph,
according
to
Islam,
did
not
only
belong
to
a
family
of
prophets
(Jacob,
Isaac
and
Abraham)
but
he
was
also
in
the
process
of
becoming
a
prophet
and
as
such,
would
have
certain
qualities
such
as
patience,
wisdom
and
even
the
ability
to
resist
the
temptation
of
a
women
(Al-Dagani
1994,
48).
This
is
a
very
important
facet
that
is
clearly
seen
in
the
whole
Quranic
story;
Joseph
appears
without
any
blame.
His
positive
image,
righteousness
and
faith,
is
clear
in
every
stage
of
the
story.
The
Bible,
however,
portrays
Joseph
in
a
more
natural
way.
There
is
no
hesitation
in
revealing
him
as
a
spoiled,
arrogant
boy,
even
to
the
extent
that
the
reader
might
not
identify
with
him.
Further
to
that,
it
would
not
surprise
us
if
some
readers
had
sympathy
for
his
brothers.
It
looks
like
it
would
be
very
difficult
for
him
to
survive
slavery,
yet,
amazingly,
with
God
grace,
Joseph
is
doing
that
very
well.
From
the
time
he
arrived
in
Egypt,
with
the
exception
of
telling
bad
news
about
his
brothers
and
sharing
his
dreams,
Joseph
is
passive.
His
father
made
the
colored
robe
for
him,
his
father
sent
him,
his
brothers
put
him
down
in
the
well,
the
merchants
got
him
out,
took
him
to
Egypt
and
sold
him,
and
Potiphar
made
him
responsible
on
his
household.
The
turning
point,
we
find
is
when
Potiphars
wife
tries
to
seduce
him.
He
refuses
demonstrating
the
ability
to
make
important
life
decisions
and
is
willing
to
pay
the
price
for
what
he
believes.
(Garsiel
1997,
156).
Nevertheless,
this
is
not
to
say
that
Joseph
has
a
negative
image
in
the
Bible,
contrary
as
Stokes
write:
Joseph is presented in The Old Testament as a chosen soul, gifted with special powers. His bond with the higher source of these gifts is never seriously threatened or questioned by Joseph or by the narrator. (Stokes 1997, 37)
Joseph
appears
as
any
normal
person
with
trials
in
life,
who
can
change
and
get
through
challenging
circumstances
which
shapes
ones
life.
In
Josephs
life
we
see
maturity
as
a
result
of
the
difficulties
and
suffering
he
was
facing.
Also
his
brothers
went
through
this
process;
it
was
not
difficult
for
them
to
get
rid
of
Joseph,
but
they
would
not
allow
the
same
to
happen
to
Benjamin
(Garsiel
1997,
157).
32
3. Historical
Settings
One
of
the
main
differences
between
the
stories
in
the
Pentateuch
and
related
narratives
in
the
Quran,
is
that
while
there
are
similarities,
those
in
the
Pentateuch
exist
in
historical
order,
whereas
the
Quran
does
not
pay
attention
to
the
historical
continuity
(Shiphman
1995,
39).
Even
if
it
takes
that
into
consideration
we
would
not
be
able
to
see
historical
cohesion,
since
its
chapters
are
neither
ordered
according
to
historical
events,
nor
by
the
time
they
were
written.
Rather
they
are
in
order
in
respect
of
the
length
of
each
Sura
(Chapter).
Josephs
story
in
the
Bible
does
not
stand
by
itself.
Rather
it
forms
a
link
and
connection
in
a
longer
chain
that
began
earlier
with
Abraham,
and
continues
with
Isaac,
his
sons
Jacob
and
Esau,
then
Jacob
and
his
sons.
For
example,
the
Bible
does
not
hesitate
to
leave
out
the
story
of
Joseph
for
a
whole
chapter,
in
order
to
tell
us
what
happened
to
Judah,
Josephs
brother.
While
the
Bible
is
concerned
with
sharing
Josephs
story
with
us,
it
is
seen
as
part
of
the
family
chronicle.
This
is
not
found
in
the
Quran;
where
it
only
speaks
about
Joseph
from
the
beginning
till
the
end
(Mansour
2008,
35).
As
mentioned
before,
we
are
not
only
arguing
that
the
Biblical
account
of
Josephs
story
has
historical
information
and
details,
but
the
story
itself
is
an
essential
historical
part
in
the
book
of
Genesis,
if
not
in
the
whole
Bible.
We
would
agree
with
Waldman
the
way
he
highlight
this:
For
the
Bible,
however,
the
story
of
Joseph
is
essential;
it
accounts
for
twenty-eight
percent
of
the
Book
of
Genesis
and
constitutes
a
key
moment
in
the
history
of
the
Hebrew
people
In
the
Bible,
the
telling
of
the
Joseph
story
is
an
indispensable
step
in
the
unfolding
of
God's
divine
plan
and
manipulation
of
history
to
ensure
the
future
of
the
Hebrews.
(Waldman
1985,
5)
The
story
of
Joseph
in
the
Bible
starts
as
a
continuation
of
his
fathers
(Jacob)
family
story.
Jacob
lived
in
the
land
where
his
father
had
stayed
This
is
the
account
of
JacobJoseph,
a
young
man
of
seventeen
Gen
1-2.
This
clearly
illustrates
our
discussion.
The
account
starts
at
a
certain
place
the
land
of
the
fathers
and
at
a
specific
time
Joseph
was
seventeen.
It
is
a
new
chapter
in
the
book
of
the
fathers,
nevertheless,
it
is
also
an
integral
part
of
this
book,
as
it
is
connected
to
what
happened
previously,
but
also
ends
in
its
historical
settings
(Gen
46
ff).
This
provides
us
with
information
which
forms
a
base
for
the
next
chain
of
events
in
the
book
of
Genesis
in
particular,
and
in
the
Bible
and
the
history
of
the
Jewish
nation
in
general
(Zein
2008,
195;
see
also
Mansour
2008,
36).
33
A
few
examples
from
this
narrative
will
elucidate
what
has
been
said,
demonstrating,
on
the
one
hand
the
connection
this
story
has
with
the
past,
and
on
the
other,
its
effect
and
relation
with
the
future.
The
sending
of
Joseph
by
his
father
to
check
on
his
brothers
eventually
caused
the
sending
of
the
tribes
of
Israel
to
Egypt
where
they
later
became
slaves.
A
human
decision
or
action
taken
by
certain
persons
can
be
considered
as
the
first
step
in
the
fulfillment
of
Gods
promise
to
Abraham;
all
this
without
any
idea
on
Jacobs
part
about
what
was
happening.
The
Biblical
character
acts
from
human
motivation,
without
being
aware
of
any
historical
meaning
that
integrates
with
the
divine
plan
extending
from
the
past
to
the
future
(Shiphman
1995,
42).
All
appears
as
pure
coincidence
but
it
turns
out
that
it
was
planned
from
the
beginning.
Josephs
dreams
indicate
(and
we
discover
that
later),
that
there
is
a
plan
where
Joseph
will
be
ruler
and
save
the
whole
area,
and
especially
his
family,
from
starvation.
This
is
stated
clearly
in
Gen
45:8
(Garsiel
1997,
159).
Consequently,
Josephs
role
went
beyond
saving
his
family;
he
was
fulfilling
a
wider
plane
of
God,
and
setting
the
scene
for
another
person,
as
we
read
on:
When
we
reflect
upon
the
fact
that
Genesis
ends
with
the
death
of
Joseph,
and
that
Exodus
opens
with
the
reminder
that
it
was
the
small
Jacob
clan
seventy
souls
in
all,
that
entered
Egypt
(Ex.
1:1,5),
we
begin
to
see
Joseph
as
a
bridge
between
the
Patriarchs
and
Moses.
(Lowenthal
1973,
1)
The
narrator
in
Genesis
uses
certain
words
to
make
a
historical
and
geographical
connection
between
the
different
stories
of
the
book.
For
example,
in
Gen
37:1
the
word
used,
(Joseph
lived,
stalled),
connects
the
story
with
the
previous
one,
where
we
read:
Jacob
came
home
to
his
father
Isaac
in
Mamre,
near
Kiriath
Arba
(that
is,
Hebron),
where
Abraham
and
Isaac
had
stayed
Gen
35:27,
from
this
place
where
his
father
lived,
the
story
starts.
Further
to
that,
this
opens
another
circle
that
ends
with
another
,where
we
are
told
that
Now
the
Israelites
settled
in
Egypt
in
the
region
of
Goshen
Gen
47:27.
But
since
the
sons
of
Jacob,
had
the
chance
to
go
back
to
Canaan
and
stay
there,
after
burring
their
father
(which
they
did
not
do),
the
word
in
Gen
50:22
is
used
for
the
third
and
the
last
time
in
this
story,
indicating
a
longer
time
of
living
in
Egypt,
from
one
side,
and
preparing
the
ground
for
the
next
story,
the
story
of
Moses
from
the
other
side.
Joseph
story
was
the
platform
God
used
to
fulfill
what
he
had
already
announced
to
Abraham
"Know
for
certain
that
your
descendants
will
be
strangers
in
a
country
not
their
own,
and
they
will
be
enslaved
and
mistreated
four
hundred
34
years
Gen
15:13.
(Keel
2003,
3-5)
The
whole
issue
of
history
is
a
fascinating
thing
is
this
story,
the
way
its
connected
with
what
was
before,
the
bases
it
puts
for
what
comes
next,
make
the
historical
element
a
vital
thread.
Furthermore,
in
Josephs
story
we
find
a
struggle
that
occurred
throughout
the
book
of
Genesis.
We
find
a
challenge
between
Reuben
the
firstborn
of
Leah,
and
Joseph
the
first
born
of
Rachel,
where
Reuben
tries
to
behave
as
the
leader
of
his
brothers
(Gen.
37:21).
This
struggle
or
tension
between
the
firstborn
and
the
younger
brother
is
found
in
the
story
of
Cain
and
Abel,
Ishmael
and
Isaac,
Jacob
and
Esau
and
between
Manasseh
and
Ephraim.
Even
in
this
story
Jude
and
Joseph
take
Reubens
position
(Shiphman
1995,
44-45).
Judah
does
that
by
taking
action
and
behaving
as
a
leader
and
Joseph
simply
by
fulfilling
Gods
purposes.
Before
turning
to
examine
the
historical
element
in
the
Quranic
story
of
Joseph,
we
shall
consider
more
of
this
important
factor
in
the
Biblical
story.
It
will
be
discussed
later
under
the
title
measure
for
measure.
While
Josephs
story
is
a
fundamental
portion
in
the
wider
story
of
Genesis,
we
can
say:
Without
it,
however,
the
Qur'an
would
still
make
sense.
And
without
the
Quran,
the
"Sura
of
Joseph"
could
still
be
read
on
its
own,
decontextualized
as
it
is
(Waldman
1985,
5).
The
story
in
the
Quran
is
only
an
individual
chapter,
which
connects
to
the
whole
book
(the
Quran)
by
repeating
a
similar
teaching
and
approach.
In
addition
to
that,
while
the
Bible
keeps
the
historical
details
in
Josephs
story,
such
as
the
time,
the
place
and
names,
we
find
that
the
Quran
ignores
these
details
of
the
story.
We
might
suggest
that
the
Quran
is
more
interested
in
the
lessons
from
the
story,
rather
than
with
historical
accuracy.
It
empties
the
story
of
historical
content,
being
more
concerned
rather
with
lessons
elicited
from
the
narrative
(Mansour
2008,
35).
This
historical
approach
of
the
Quran
is
acknowledged
by
both
Muslim
and
non-Muslim
scholars,
as
we
read
for
example:
the
Quranic
beginning
(of
Josephs
Sura)
was
much
more
a
cosmic
beginning
rather
than
a
family
affair.
While
the
Biblical
narrative
over-emphasized
the
particular
human
predicament,
its
Quranic
counterpart
underlined
the
cosmic
and
universal
35
setting
of
the
story
(Zein
2008,
195).
While
Zein
is
referring
to
the
lack
of
historical
information
in
respect
of
its
wider
message,
rather
than
a
particular
family
in
the
Quran,
Waldman
further
connects
it
to
the
style
in
which
the
Quran
was
written:
The
Torah
is,
moreover,
a
continuous,
extended
historical
account.
The
Qur'an
contains
very
little
narrated
history
(in
fact,
very
little
narration
at
all)
and,
in
the
standard
order
of
the
suras,
is
a
disjunctive
and
discontinuous
book
of
lessons,
warnings,
instructions,
and
exhortations.
The
Torah
is
written
in
expository
prose;
the
Qur'n,
in
compact,
often
elliptical,
quasi-poetic
style
(Waldman
1985,
5).
Abdel-Rahmaan
mentions
that
because
of
this
fact
(lack
of
historical
information),
the
story
in
the
Quran
might
be
seen
only
as
goals
without
incidents.
All
the
details
used
in
any
story
in
the
Quran
are
used
or
mentioned
only
because
there
is
a
lesson
behind
them
the
people
need
to
hear
(Abdel-Rahmaan
2000).
As
he
is
relating
to
(Sura
12:102)
Such
is
one
of
the
stories
of
what
happened
unseen.
He
continues
by
asking:
Are
these
stories
only
imagination
(unseen)
and
not
from
the
history?
The
answer,
he
gives,
is
no.
It
is
a
true
historical
event,
but
the
reason
the
historical
information
was
not
mentioned,
is
related
to
the
purpose
and
the
goal
of
the
Quranic
story,
which
determines
the
material
used.
And
the
last
verse
in
Surat
Yusuf:
There
is,
in
their
stories,
instruction
for
men
endued
with
understanding
Verse
111
clarifies
this
clearly
(Abdel-Rahmaan
2000).
Looking
at
the
opening
and
the
end
of
this
Sura,
we
can
learn
that
Muhammad
was
not
interested
in
bringing
either
the
past
or
the
future
of
Joseph
and
his
family.
This
issue
was
not
important
to
Muhammad
or
his
listeners.
Although
the
Quran
in
general
shortens
the
details
found
in
the
Bible,
we
sometimes
find
that
the
Quranic
account
extends
certain
episodes
that
present
Joseph
as
a
righteous
person.
For
example,
the
story
of
Potiphars
wife
and
the
resulting
invitation
she
gives
to
the
respected
women,
is
too
long
and
does
not
add
to
the
plot
(Garsiel
1997,
168).
It
supports
the
main
Quranic
approach
in
presenting
Joseph
as
a
prophet.
It
is
obvious
that
all
the
events
in
the
Quran
dwell
around
Joseph.
Even
the
names
of
the
people
in
the
story
are
not
mentioned.
However,
the
Quran
sometimes
refers
to
the
people
in
an
36
indirect
way27:
his
oldest
brother,
or
younger
brother,
his
father
Another
example
is
when
he
speaks
about
the
man
who
bought
him
in
Egypt
(Potiphar),
he
calls
him
Al-Aziz,
and
this
is
only
his
title
and
not
his
name.
Probably
all
that
is
important
about
this
man
is
that
he
bought
Joseph.
Actually
it
becomes
clear
that
this
was
a
title
since
Joseph
was
called
by
the
name
Al-Aziz
when
he
was
appointed
by
Pharaoh
(Sura
12:88).
This
omission
of
details
from
the
Quranic
account,
such
as
the
names
of
people
appearing
in
the
story,
causes
the
story
to
appear
impersonal.
To
reconcile
this
problem,
Islamic
scholars
gave
names
to
every
person
in
the
story.
Potiphar
is
called
Al-Aziz
Atfeer,
his
wife
is
Zalikha.
Pharaoh
is
Al-Raian
Ben-Alwaleed
and
others
too
(Ibn-Kathir
1989,
318).
Al-Tabari
relates
a
story
of
a
Jewish
person
who
asked
Muhammad
about
the
names
of
the
eleven
stars
Joseph
saw
in
his
dream.
Amazingly
Muhammad
was
able
to
mention
each
one
of
them
(Al-Tabari
1954,
238).
All
this
is
an
indicator
that
those
who
heard
the
story
during
the
early
age
of
Islam
believed
that
the
story
was
missing
certain
details
and
some
tried
to
fill
these
gaps.
This
anonymity
of
other
characters
has
the
effect
of
making
the
Quranic
story
even
more
the
story
of
Joseph,
Messenger
of
God,
and
less
the
story
of
"his
people."
It
also
emphasizes
the
universal
meaning
of
the
story
and
minimizes
the
need
to
compare
it
with
any
other
telling
(WALDMAN
1985,
6).
This
omission
was
not
limited
only
to
history
and
names.
The
Quran
skipped
the
issue
of
Josephs
shirt,
and
this
caused
the
story
to
lose
some
of
its
artistic
value.
Furthermore,
Joseph's
personality,
according
to
the
Quran,
becomes
superficial
and
monotonous,
without
the
dynamics
of
change
and
personal
growth
over
time.
While
focusing
on
the
theological
aspects,
the
Quran
shows
lack
of
interest
of
the
bonds
with
the
beginning
of
the
Israel
nation
and
the
fathers
of
the
tribes.
As
a
result
of
this
position,
the
Quran
tells
very
little
about
Josephs
brothers.
This
causes
the
narrative
sequence
to
be
interrupted
with
loose
contact
between
the
various
episodes.
The
human
aspect,
the
conflict
and
dramatic
tension
we
find
in
the
Bible,
lose
their
depth
and
meaning
in
the
Quranic
narrative
(Garsiel
1997,
168).
To
conclude
the
Islamic
perspective
of
the
details,
we
will
quote
Zein
with
the
following:
Although
the
name
of
Jacob
id
mentioned
in
this
Sura,
but
only
in
referring
to
him
with
the
fathers
of
the
nation
with
Abraham
and
Isaac
put
not
in
the
plot
of
the
story.
27
37
Undoubtedly, the absence of this theme (the cosmic message) in the Biblical narrative renders it more reflective of the perspective of the scribe who was increasingly locked into the history of Jacobs family rather than establishing a cosmic or a universally guided narrative (Zein 2008, 196197).
What we find as a result of our previous discussion is that the Quran did not choose all Biblical characters, but those who would incorporate the Islamic message. For this reason the details we find in the Quran are much less than what we find in the Bible (Kalaf-Allah 1999, 253). For this reason the stories in the Quran are used as signs of God's power and judgment as well as vehicles for revelation, just as are the Messengers who bring (or live) them. The Qur'an is interested mainly in Joseph's role as exemplary Godfearing man and Messenger. (Waldman 1985, 12). This can be considered as one of the main differences between the two books; the Bible is concerned among other things about the history, whereas the Qurans stories are meant to be preaching, teaching, warning and guiding the people on the principles of Islam, and to respond to opposition. And all this does not need history (Kalaf-Allah 1999, 254). 4. Measure for Measure Since the Biblical story of Joseph forms a link within the meta-narrative of the book of Genesis, repeated patterns can be noted, especially what we might call measure for measure, or reaping what was sown in the past, and which re-appear to demonstrate that we do indeed reap what we sow This element is missing from the Quranic story; only the story itself can provide us with the messages and lessons, which all relate to that passage only. To illustrate this principle of measure for measure we will provide some few examples: The book of Genesis shows us the similarity between the life of Jacob and the life of Joseph. Both had dreams at a young age, both dreams was connected to a hatred of brothers. For Joseph the dream is the reason for this hatred, for Jacob the hatred of his brother Esau is the reason of the dream (Dovshani 1976, 565).
38
When
we
count
the
time
that
Joseph
was
away
from
home,
we
find
it
to
be
22
years.
The
story
started
when
he
was
17
and
he
stood
before
Pharaoh
at
the
age
of
30??
He
introduced
himself
to
his
brothers
two
years
after
the
seven
good
years;
all
together
22
years.
Amazingly
it
is
the
same
period
that
Jacob
was
away
from
home.
Was
Jacob
paying
a
double
punishment
for
cheating
his
father?
We
do
not
find
a
direct
answer
to
this
question,
but
it
could
be
read
between
the
lines
(Shiphman
1995,
43).
We
also
notice
the
principle
measure
for
measure
clearly
in
the
following
story.
Rebecca
and
Jacob
both
cheated
Isaac
by
means
of
the
dress
goatskins,
in
order
to
receive
his
blessing.
Due
to
his
mothers
favoritism,
Jacob
suffered
at
the
hands
of
his
older
brother,
Esau
and
had
to
stay
away
from
home.
Jacob
repeated
his
mothers
mistake
and
favored
Joseph
more
than
his
brothers,
and
again
had
to
carry
the
consequences
of
favoritism;
his
children
cheated
him,
they
sent
him
Josephs
robe
dipped
in
the
blood
of
a
goat,
and
he
did
not
see
his
son
for
many
years
(Mali
1968,
13).
There
is
also
Judes
story,
the
leader
of
his
brothers.
It
is
a
chain
between
the
desperate
act
of
selling
Joseph,
and
being
their
spokesman
with
Joseph
in
Egypt.
Jude,
unlike
Joseph,
does
not
control
his
lust,
and
he
is
punished
later.
Also
the
robe
plays
a
role
here.
Tamar
cheated
him
with
the
way
she
dressed,
and
later
his
dress
was
the
proof
of
what
he
did.
All
these
stories;
Jacob
and
Esau,
Jacob
and
his
sons
and
Jude
and
Tamar
are
all
connected
and
they
speak
about
cheating
in
the
family
(Garsiel
1997,
158).
A
positive
result
is
Josephs
reaction
to
what
was
going
on
around
him.
Joseph
was
proud
and
spoiled,
behaving
with
pride
with
his
brothers
and
was
punished
for
that.
He
was
humiliated,
turning
from
a
spoiled
boy
with
extra
privileges
to
a
slave
with
no
rights
at
all.
He
was
tested
in
order
to
change
his
character;
firstly
with
Potiphars
wife
and
secondly,
when
he
met
his
brothers
again,
and
he
passed
both
tests
(Garsiel
1997,
157-158).
Most
of
these
dynamics
within
the
family
over
different
generation
are
missed
in
the
Quranic
account.
39
5. Theological
Character
of
the
story
As
already
mentioned
each
story
in
the
book
of
Genesis
forms
an
episode
of
a
larger
account
of
Gods
work
in
history
in
order
to
make
himself
known
to
humankind.
This
occurs
either
through
his
relationship
with
individuals
and
nations
(as
for
example
choosing
Abraham,
and
continuing
with
his
descendents)
that
He
chooses,
or
through
signs
and
wonders
(the
creation,
and
later
the
flood).
In
both
case
He
reveals
His
sovereignty
and
plans
not
only
for
the
present
and
the
individual
only,
but
for
the
future
and
many
generations
ahead.
There
is
little
direct
mention
about
the
attributes
of
God,
but
still
we
can
read
them
through
the
way
He
moves
in
this
book,
to
call,
guide,
rescue,
rebuke
and
punish,
especially
through
achieving
his
purposes
and
fulfilling
His
promises.
This
is
found
in
the
creation
account,
Adam
and
Eve,
the
fall,
Noah,
Tower
of
Babel,
the
election
of
Abraham,
Isaac
and
Jacob,
Hagar
and
Ishmael,
and
also
in
this
story
of
Joseph.
By
means
of
narrative,
plot,
character
development,
and
especially
divine
action,
Genesis
teaches
us
that
we
stand
in
the
presence
of
an
omniscient,
omnipresent,
and
omnipotent
God.
So
as
to
clear
up
any
confusion,
we
are
not
claiming
that
this
is
the
only
way
God
reveals
himself
in
the
Bible,
for
we
find
different
modes
of
revelation
in
different
books
and
genres.
What
I
have
just
mentioned,
is
expressed
well
as
follows:
The
first
episode
(Chapter
37)
in
the
drama
of
Joseph
story
unfolds
without
reference
to
God.
As
the
story
unfolds,
however,
it
is
clear
that
God
is
present
and
very
much
at
work.
This
absent
presence
of
God
is
characteristic
of
the
whole
narrative
(Wilcox
2007,
1-2)
What
has
been
stated
is
not
true
of
the
Quran,
where
we
find
a
direct
approach
taken
in
revealing
Gods
attributes
and
his
laws
through
the
different
chapters
of
the
book.
And
while
for
example,
the
lessons
in
the
Biblical
story
of
Joseph,
are
left
for
the
readers,
it
is
not
like
that
in
the
Quran.
The
narrative
begins
with
a
given
purpose:
We
have
sent
it
down
as
an
Arabic
Quran,
in
order
that
ye
may
learn
wisdom
(Sura
12:2)
(Shiphman
1995,
45).
And
this
would
also
form
one
of
the
reasons
for
the
differences
between
the
two
accounts.
It
is
Gods
voice
and
name
that
exists
through
the
whole
story
to
make
sure
that
the
listeners
understand
Him,
as
it
was
said:
hence in the Quran, the story of Joseph is framed by the Voice of God speaking to Muhammad. That Voice defines the story's nature and meaning (Stokes 1997, 42).
In
the
next
40
few
paragraphs,
we
shall
highlight
the
main
theological
points
Muhammad
inserted
to
this
story,
in
order
to
support
his
case.
a) God
The
Dominant
This
is
one
of
Gods
names
in
the
Quran,
which
summarizes
the
result
of
the
story.
Throughout
the
whole
narrative
we
find
this
main
theme;
faith
in
one
God
and
his
divine
promise.
Faith
in
God
and
his
miracles,
and
his
ability
to
vindicate
his
prophet
is
what
distinguishes
the
Quranic
story
from
the
detailed
family
account
that
we
find
in
the
Bible.
We
do
not
find
any
value
in
it
in
the
Quran
(Alon
2004,
159).
By
using
this
story
(and
other
Biblical
stories)
Muhammad
was
pointing
to
other
prophets
who
were
rejected
by
their
own
people,
but
in
the
end
those
people
were
punished.
Similarly
his
prophets
will
overcome
all
who
are
opposing
them
(Shiphman
1995,
49).
Gods
control
over
what
is
happening
is
repeated
over
and
over
in
this
Sura,
for
example
in
v.
21
And
Allah
hath
full
power
and
control
over
His
affairs.
Mir
concludes
succinctly:
The
story
of
Joseph
is
presented
as
a
dramatic
vindication
of
the
thesis
that
God
is
dominant
and
His
purposes
are
inevitably
fulfilled.
The
thesis
is
presented
in
vs.
21
that
God
is
dominant
and
has
complete
control
over
everything
is
a
theme
that
finds
expression
elsewhere
in
the
Quran,
too.
However,
this
is
perhaps
the
only
sura
in
which
that
theme
is
consistently
developed
throughout.
(MlR
1986,
5)
Behind
the
scenes
of
the
story,
we
find
that
there
is
a
Divine
hand
watching
and
moving
situations
according
to
a
well
calculated
plan,
working
on
principles
of
justice
and
morals
in
order
to
recompense
the
person
according
to
his
deeds.
(Garsiel
1997,
158)
The
story
in
the
Quran
emphasizes
Gods
sovereignty,
for
example
the
unexpected
arrival
of
Potiphar
at
the
exact
time
that
his
wife
was
trying
to
chase
and
seduce
Joseph,
indicates
a
divine
intervention
in
the
life
of
his
hearers,
and
much
more
than
that
for
his
prophets
(Al- Dagani
1994,
165).
While
the
reader
of
the
Biblical
text
considers
that
Joseph
being
sent
to
jail
was
an
unjust
act,
the
Quran
relates
it
to
God,
who
through
his
mercy
answers
Josephs
prayer
(Mansour
2008,
38).
Now
some
might
understand
from
our
previous
words
that
this
Bible
story
demonstrates
that
God
is
not
in
control,
or
that
what
happened
to
Joseph
merely
depended
on
circumstances.
41
This
is
not
our
intention.
Of
course
God
is
in
control
of
what
was
happening
to
Joseph,
but
the
Biblical
narrator
does
not
mention
that
directly.
Yet
we
still
can
see
Gods
hand
through
the
entire
chronicle.
A
clear
example
of
the
sovereignty
of
God
in
the
Bible
(also
in
the
Quran)
can
be
seen
through
the
fulfillment
of
dreams.
The
dreams
represent
a
viewpoint
where
what
is
happening
in
the
world
is
predestinated
by
God.
Man
cannot
change
it
since
it
is
destined
to
happen
and
was
revealed
ahead
of
time
through
the
dream
(Dovshani
1976,
563).
We
might
ask
then,
what
is
the
difference
between
the
two
stories
concerning
this
point?
To
answer
this
question
we
may
say
that
the
Quran
refers
to
Josephs
story
from
an
emphasized
theological
perspective.
In
order
to
do
this,
he
skips
episodes
and
scenes
which
have
no
definite
theological
meaning.
Sometimes
he
changes
the
details
of
the
plot
to
strengthen
the
theological
teaching
that
he
wants
to
convey
to
his
people
(Garsiel
1997,
168).
b) God
all
wisdom
and
knowledge
God
is
not
only
all
powerful
and
controls
everything
but
he
is
also
all
wisdom
and
knowledge.
These
two
attributes
of
God
in
the
Quran
are
used
together
through
the
entire
story
(v.
6,
83,100),
to
tell
those
reading
this
story
that
God
had
a
purpose
for
Josephs
life
(MlR
1986,
6-7).
At
first
glance,
it
looks
exactly
similar
to
the
Biblical
view
about
God
in
the
Bible.
From
reading
the
Biblical
story,
we
can
sense
this
indirectly
from
what
was
happening.
We
also
hear
that
directly
from
Joseph
when
he
told
his
brothers
because
it
was
to
save
lives
that
God
sent
me
ahead
of
you
So
then,
it
was
not
you
who
sent
me
here,
but
God
(Gen
46:5,
8).
What
was
considered
as
an
attempt
from
the
brothers
to
sell
Joseph
in
order
to
thwart
the
possible
meanings
and
outcomes
of
his
dreams,
God
turns
the
circumstances
around
in
such
a
way
as
to
bring
about
their
fulfillment
for
the
Divine
plan
was
to
save
the
people
of
Israel
(Dovshani
1976,
563).
God
through
his
knowledge
and
wisdom
allowed
this
to
happen.
Now
we
might
ask
the
same
question
that
was
asked
earlier;
what
is
the
difference
between
what
we
learn
from
the
Bible
and
what
we
read
in
the
Quran?
And
here
we
can
find
two
major
differences:
firstly,
knowledge
and
wisdom
in
the
Bible
are
seen
in
his
work
throughout
history,
and
not
in
the
abstract
way
we
find
in
the
Quran.
Secondly,
we
find
in
the
Bible
that
this
wisdom
is
available
to
each
person
who
seeks
to
follow
God,
whereas,
in
the
Quran
according
42
to
Mir,
wisdom
is
for:
certain
chosen
individuals
who
are
supposed
to
guide
mankindto
prophets,
that
isGod
gives
a
special
understanding
of
His
laws.
Jacob
and
Joseph
are
such
individuals;
see
for
example
v,
68
(MlR
1986,
7)
Summary
At
this
point,
we
have
analyzed
what
might
be
the
reasons
behind
the
differences
between
the
Biblical
story
of
Joseph
and
the
Quranic
one.
And
to
conclude
we
may
propose
the
following:
Firstly,
Muhammad
tried
to
convince
the
polytheistic
tribes
opposing
him
to
accept
his
message
and
to
believe
in
one
God.
To
do
so
he
combined
the
main
doctrine
of
his
teaching
with
interesting
stories,
many
of
them
from
the
Bible
(Garsiel
1997,
168).
Josephs
story
is
a
good
example,
as
it
was
mentioned
by
Muhammad
himself:
We
have
sent
it
down
as
an
Arabic
Qur'an,
in
order
that
ye
may
learn
wisdom.
We
do
relate
unto
thee
the
most
beautiful
of
stories,
in
that
we
reveal
to
thee
this
(portion
of
the)
Qur'an:
before
this,
thou
too
was
among
those
who
knew
it
not
(Sura
12:2-3).
Above all, the Qur'n appears to say that the story signifies the nearly despairing experience not only of earlier messengers of God but of Muhammad Himself, to Whose teachings His people were not yet listening. In that sense, the Qur'an seems to be saying that Joseph is to be understood as a model for Muhammad. (Stokes 1997, 42)
Secondly,
history
in
the
Biblical
stories
is
an
important
element,
whereas
the
Quran
has
no
interest
this,
utilizing
rather
the
lessons
taken
from
history.
The
stories
of
the
prophets
and
their
nations
are
a
kind
of
revelation
from
God
to
the
infidels
to
warn
them,
on
the
one
hand,
and
to
testify
to
the
message
of
Muhammad
on
the
other.
As
to
the
believers,
these
stories
are
a
source
of
encouragement
in
the
time
of
trails
(Kalaf-Allah
1999,
72).
It
starts
and
ends
with
a
pure
Islamic
approach
(Sura
12:1-3,
101-111).
It
is
not
a
continuation
of
an
earlier
story,
and
neither
is
it
a
step
of
an
ongoing
one.
As
Zein
explains:
Finally,
he
came
to
the
moment
of
declaring
the
realization
of
his
dream
that
turned
a
beginning- to-end
narrative
into
an
end-
to-
end
one
in
the
Quranic
account,
whereas
it
seems
fairly
certain
that
the
Biblical
narrative
has
it
as
a
beginning-to-end
narrative.
In
the
story
of
Jacobs
family,
this
developed
to
encompass
Josephs
story
and
beyond.
(Zein
2008,
205)
This made the Quranic story lose the connections with the past, and consequently to lose some lessons related to previous incidents.
43
Thirdly,
the
Quran
made
an
effort
to
present
Joseph
as
a
bland
character.
He
is
portrayed
as
a
righteous
person
from
the
beginning
to
the
end,
with
no
negative
image
being
imputed
to
him.
In
the
Bible
Joseph
has
a
complex
personality,
which
might
change
and
has
the
ability
to
surprise
us
with
its
action
and
reaction
(Garsiel
1997,
161).
This
is
an
important
point
since
Muhammad
was
declaring
himself
as
a
prophet
too.
Moreover,
should
the
people
not
see
him
as
Joseph?
Was
not
he
facing
hatred
from
his
brothers,
the
people
of
Mecca?
Muhammad
actually
ends
this
Sura
In
v.
111
emphasizing
to
his
followers
that
those
who
believe
in
God
and
in
him,
comprehend
the
importance
of
the
Quran
and
its
stories,
with
its
morals
and
models
and
should
follow
(Zaoui
1982,
116).
Fourthly,
when
we
speak
about
theological
differences,
we
might
say
that
the
figure
of
God
seems
somewhat
more
distant
in
the
Biblical
story,
less
concentrated
on
a
relationship
with
Joseph
and
more
involved
with
the
lives
of
all
the
many
characters,
whereas
in
the
Quran
God
intervenes
and
guides
His
messenger
constantly
(WALDMAN
1985,
5).
Again
we
find
that
the
attributes
of
God,
whether
his
sovereignty,
or
his
wisdom
and
knowledge,
work
together
to
vindicate
Joseph,
and
the
Quranic
story
actually
ends
when
his
family
bow
down
before
him
and
his
dream
becomes
real.
These
attributes
are
the
way
God
works
in
the
history
of
salvation.
Finally,
it
seems
that
Muhammad
was
attempting
to
contextualize
this
story,
not
to
accommodate
his
case
alone,
but
also
to
fit
in
with
the
Arabic
culture
of
his
day.
Several
elements
can
be
distinguished
in
the
story
which
might
relate
well
to
Arab
culture,
such
as:
hospitality,
self
boasting,
fights
among
brothers,
the
importance
of
wells,
the
image
of
women
and
the
honor
of
the
family.
These
are
an
integral
part
of
life
at
that
time
(Garsiel
1997,
168)
and
would
make
the
story
easy
to
hear
and
read
on
the
one
hand,
and
on
the
other,
to
apply
it
to
their
situation.
As
a
final
point,
although
it
is
not
part
of
the
story
we
were
discussing,
we
find
that
it
is
important
to
present
the
Islamic
approach
towards
the
Biblical
story
of
Joseph
as
it
developed
and
its
relation
to
certain
political
situations
in
our
day.
Al-Dagani
in
reflecting
on
the
Biblical
story,
especially
when
Joseph
became
second
only
to
Pharaoh,
confessed
surprise
that
Joseph
used
his
authority
and
talents,
not
only
to
serve
44
Pharaoh, but also to take advantage of poor starving people, in an unjust way, with no mercy or compassion, with the purpose of controlling their lands and turning them into slaves (Al-Dagani 1994, 177). According to her such things are not appropriate for a prophet. Abdel-Rahmaan employs a similar idea to Al-Adgani, but he goes further, making a connection between the way Joseph, through his plan, was able to put his hand on all the lands of the Egyptians, (where Pharaoh was the real owner), with what he calls the nature of the Jews throughout history. He goes on to claim that the priests who wrote the OT were attempting to highlight their special position in the Jewish nation, and the commitment that the people should have towards them; a commitment which was expressed through giving them the firstborn of their animals, and the tithes of their crops. These priests were greedy, and why should they not present their prophets and kings in the same way as they do? While Joseph is very generous towards his family, he is very unjust towards the Egyptians, making them and their families, slaves to Pharaoh. This is depicted in the Bible as wisdom; a kind of wisdom that has continued throughout history and has affected the relationship of the Jews with the nations around them; such is their tendency to control them and be part of the decision makers in the world (Abdel-Rahmaan 2000). This is probably a good example of how Muslims, especially in the Middle East, perceive the Biblical stories (whether the Old Testament or the New Testament), as twisted and altered accounts, caused by certain people to serve their religious and political ends. Prophets are infallible. Any attempt from any book to claim otherwise, will attract direct attack at both the book and its writer.
Joseph in the Christian Tradition
In speaking about Joseph in Christianity, two things at least should be mentioned here: first, the general approach of Christians towards Old Testament figures (such as patriarchs, prophets, kings, etc), the lessons, on the moral and spiritual level that might be learned from their lives
45
and their walk with God. Second, the parallel between some of them and Christ, whether this parallelism is done by New Testament writers, or developed by the church fathers during the history, where we can find a long tradition of this kind of typology28 in the church (related to Christ and Joseph (Wilcox 2007, xi). Turning back to the first point, it is clear that we do not have many references to Joseph story in the New Testament. He is only mentioned for times in (John 4:5) where we are told merely a historical information that Jacob gave his son a piece of land (an information that is not mention in the Old Testament). Joseph is mentioned also in Stephen speech in (Acts 7:9-17) while he was going through the history of the Jewish nation; his name also appears in Hebrews (11:22), where he is mentioned as a hero of faith. And finally his name is mention in (Revelation 7:8) when John mention his tribe (Stokes 1997, 40; see also Boice 1987, 11). Therefore, with the lack of direct reference to lessons and values which we can learn from Josephs story, It would be probably safe to say that the New Testament would affirm the general values that can be drawn from the story and life of Joseph as a man of God as we find it in the book of Genesis. Values such as, faithfulness (whether to God or to people we deal with), purity, forgiveness, trusting in Gods sovereignty and his perfect will, his continuous work in history to save people. These attributes are not exclusive for the Christian faith.
As mentioned, the second point was the issue of typology, where Joseph is seen as a type of Christ29.
As
to
say
that,
in
many
ways,
the
life
of
Joseph
parallels
the
life
of
Christ.
Despised
and
rejected
by
His
fellow
Jews,
Jesus
actually
became
the
Savior
of
His
brothers
(Tanner
2003,
7.5). Ambrose (340-397) was one of the church fathers who hold this position and wrote about this subject. In summarizing his teaching we could have a wide idea of this approach. Ambrose relates every incident in Josephs life to the life of Christ. For example, Jacob sends Joseph to
28
Typology
has
been
defined
as
that
form
of
biblical
interpretation
which
deals
with
the
correspondence
between
traditions
concerning
divinely
appointed
persons,
events,
and
institutions,
within
the
framework
of
salvation
history
(Achtemeier
qtd
in
Alsup
1996,
682).
God
displays
a
consistent
character
as
he
works
in
new
situations
in
the
course
of
history;
rich
dimensions
of
truth
and
God's
nature
are
revealed
in
the
pattern
of
a
type.
For
example,
the
NT
views
Moses
as
a
type
of
Jesus,
the
second
and
greater
Moses.
Also,
the
Temple
and
the
sacrifice
institution
found
their
fulfillment
in
the
sacrifice
of
the
Lord.
(Treier
2005,
824).
29
This
of
course
was
not
exclusive
for
Joseph
only.
For
example
Abraham
considered
as
a
type
of
God
the
father,
Isaac
the
obedient
son
(Ben-Nabai
2000,
12).
46
inquire the safety of his brothers, as God the father sends the son. Joseph was hated by his brothers; Christ was hated by his own people. Joseph was sold for twenty of silver; Christ was sold for thirty silver. As Josephs brothers took off his robe and through him to the pit, Jesus robe also was taken off him before he was sent to the cross. This goes on and on, and Ambrose uses some verses to support this comparison, such as Psa. 88:6 You have put me in the lowest pit, in the darkest depths (Ambrose qtd in Stokes 1997, 41-42). Delitzsch as other commetater, would support Ambroses allagory. Refecting on the parallelism between Joseph and Christ he wrote as a type of path-way of Christ, from lowliness to exaltation, from slavery to liberty, from suffering to glory (Delitzsch qtd in Boice 1987, 12). In summary, we could say that Josephs story in the Christian point of view, plays an important role in the salvation history, as much as he also a model for the believers to imitate, and a source of encouragement, especially during the time of temptation and hardship. The relation between Joseph and Christ, although it looks very interesting, nevertheless it is difficult to find Biblical support for it, especially since, as Morris put it the New Testament nowhere speaks of Joseph as a type of Christ (Morris qtd in Boice 1987, 12).
Conclusion
In
concluding
this
work,
I
would
like
to
start
with
the
following
quote
from
Boice:
If
there
was
ever
a
man
for
all
seasons,
it
was
Joseph,
the
favored
son
of
the
patriarch
Jacob.
Josephs
life
spanned
the
social
spectrum
of
the
ancient
world.
Raised
as
a
future
heir
of
the
wealthy
Jewish
patriarch,
he
fell
in
to
slavery
in
far-off
gentile
land
but
later
rose
to
a
position
of
prominence
as
second
command
only
to
Pharaoh.
He
was
loved
and
hatred,
favored
and
abused,
tempted
and
trusted,
exalted
and
abased
Adversity
did
not
harden
his
character.
Prosperity
did
not
ruin
him.
He
was
the
same
in
private
as
in
public.
He
was
truly
great
man
(Boice
1987,
11)
47
I believe this summarizes well the perception of Joseph by Jewish, Islam and also Christians, where all of them would agree about the good characters of Joseph. The departures starts between Quranic story of Joseph and the Biblical one, where the Quran insert Joseph an Islamic flavor story, or probably it would be more appropriate to say, when the Quran grafts into the Biblical story new information, taken from the Midrash and other sources as well, in order to advance his case. For this reason Muhammad used the image of Joseph, who was hated by his brothers, for no reason, nevertheless he was a prophet, a messenger of God who in the end will save them. All this fits very well with Muhammads situation, where he was rejected and opposed from his tribe, however he a prophet a messenger of God, who through his message they might be saved. In doing that, Muhammad emptied the story from its historical context and other details which might be irrelevant to the Arabs at that time. Above all, he made sure to emphasize Gods sovereignty, wisdom and knowledge, and his ability to defend and vindicate his prophets. From the other side, we found that the emphasis in the Biblical account was on Gods work through history, saving his people, keeping up his promises, as we hear that from Joseph: "I am about to die, but God will surely take care of you, and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob" (50:24). Whereas Genesis began with Adam in Eden, it closes with Joseph in a Coffin (Tanner 2003, 7.5). Joseph role and life ended, but God still alive to carry out his purposes through this nation. So the curtain closes, not at the end of the play but only between the first two episodes. The story will continue in the book of Exodus (Longman-III 2005, 161).
Bibliography
Abdel-Rahmaan,
Abdel-Hadi.
Islamic
Encyclopedia.
2000.
http://www.balagh.com/mosoa/tafsir/540v8z1k.htm
(accessed
09
21,
2010).
Al-Bash,
Hassan.
Al-Quraan
wa
Al-Tawra,
Ayn
Yatafiqaan
wa
Ayn
Yaftariqaan?
[The
Quran
and
the
Torah,
Where
do
they
meet
and
where
they
depart?].
Demascus:
Daar
Qutyba,
2000.
Albaydawi.
Anoaar
Al-Tanzil
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Asrar
Al-Ataawil.
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Al-Elmia,
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48 Al-Dagani, Zahia Ragheb. Yusuf fi Al-Quran Al-Kareem wa Al-Tawra [Joseph in thr Holy Quran and the Torah]. Beirout: Daar Al-Taqreeb, 1994. Alon, Shlomo. "Yousef BaTanach Ve BaQuran [Joseph in the Bible and Quran]." AAl Haperek 20 (2004): 155-188. Al-Razi, Fakhr Al-Din. E'smat Al-Anbia [Infallibility of the Prophets]. Cairo: Maktabat Al-Thqafa Al-Dinia, 1986. Alsup, John E. TYPOLOGY. Vol. 6, in Anchor Bible Dictionary, by D. N. Freedman, 682-685. New York: Doubleday, 1996. Al-Tabari, Muammad b. Jarr. Jmiaa Al-Bayan fi Tawl Aya Al-Quran. Vol. 7. Cairo: Muaf Al-Babi Al- alab, 1954. Avoda-Zara. Talmud Babili. http://he.wikisource.org/wiki/%D7%A2%D7%91%D7%95%D7%93%D7%94_%D7%96%D7%A8%D7%94_ %D7%92_%D7%90. Bar-Efrat, Shimon. "Hatanch BaIslam [The OT in Islam]." Aal Haperek 16 (1999): 127-138. Ben-Nabai, Maalek. Al-Thahera Al-Quraania [The Quranic Phenomena]. Demascus: Daar Al-Feker, 2000. Blair, John C. The Sources of Islam . Madras, India: The Christian Literature Society for India, 1925. Boice, James Montgomery. Genesis: An Expositional Commentary. Grand Rapids: Zondervan, 1987. Dovshani, Menashi. "Ha-Halomot Be-Sipor Yosef [The Dreams in Josph's Story]." Beit Hamekra 77 (1976): 557-565. Fayad, Nabil. ANNAQED. August 15, 1997. http://annaqed.com/ar/content/show.aspx?aid=16041 (accessed September 6, 2010). Garsiel, Bat-Sheva. "Haspaat Midrashi HameKraa aal HaQuran [The influence of Biblical Midrashim on the Quran]." Beit Hamekraa 50 (2005): 251-260. Garsiel, Bat-Sheva. "Mahzor Sipori Yosif BaMikra Ve BaQuran [The Cicles of Josep Stories in the Bible and the Quran]." Beit Hamekraa 32 (1997): 155-170. Garsiel, Bat-Shevaa. "Aal Mikraa Horaah ve Hinouch." 05 11, 2010. http://mikrarevivim.blogspot.com/2010/05/blog-post_11.html (accessed 7 5, 2010). Gilchrist, John. "Text, Jam' Al-Quran: The Codification of the Quran." 1989. http://www.answering- islam.org/Gilchrist/Jam/index.html (accessed 09 4, 2010). Hillmer, Mark. "The Book of Genesis in the Quran." Word & World 14/2 (1994): 195-203. Ibn-Kathir. Qissass Al-Anbia [The Stories of the Prophets]. Amman: Daar Al-Thaqfa, 1989.
49 Josephus, Flavius. Antiquities of the Jews. http://www.sacred-texts.com/jud/josephus/ant-2.htm (accessed 9 2, 2010). Kalaf-Allah, Muhammad Ahmad. Alfan Alqissassi fi Al-Quran [The Narrative Art in the Quran]. Cairo: Sinai Publication, 1999. Keel, Yehooda. Berashit [Genesis]. Vol. 3. Jerusalem: Mossad Harav Kook, 2003. Lazarus-Yafeh, H. Islam-Yahdut - Yahdut-Islam [Islam-Judaism - Judaism-Islam]. Israel: Minstry of Defence - Israel, 2005. Longman-III, Tremper. How to read Genesis. Bletchley, England: Paternoster Press, 2005. Lowenthal, Eric I. The Joseph Narrative in Genesis. New York: KTAV Publishing House, 1973. MacDonald, Duncan Black. Aspects of Islam. New York: Books for Libraries Press, 1971. Mali, Assaf. "Habeged Behai Yaakov Ve-Banav[The Dress in the life Jacob and His Sons]." Shemaataim 19 (1968): 13-18. Mansour, Ahmad Subhi. "Yusuf fi Al-Quran [Joseph in the Quran]." Al-Hewaar Al-Motamaden, 2008: 34- 41. Massecht-Suta. Talmoud Babli. http://kodesh.snunit.k12.il/b/l/l3507_036b.htm. Midrash-Raba. On the Torah Neviam Ve Ketovim. Jerusalem: Geshel, 1988. Midrash-Tanhouma. Hameshet Homshi ha-Torah, on the Five Books of the Torah. New York: Sepher, 1945. Miller, Duane Alexander. "'Narrative and Metanarrative in Islam and Christianity." St Francis Magazine 6:3 (June 2010): 502-516. Mir, Mustansir. "THE QUR'ANIC STORY OF JOSEPH: PLOT, THEMES, AND CHARACTERS." THE MUSLIM WORLD 76 (January 1986): 1-15. MlR, MUSTANSIR. "THE QUR'ANIC STORY OF JOSEPH: PLOT, THEMES, AND CHARACTERS." THE MUSLIM WORLD 76 (January 1986): 1-15. Neely, Brent. "Unpublished research about Islamic eschatology." 2010. Rivlin, Yosef Yoael. "Daat." http://www.daat.ac.il/daat/tanach/tora/sipur-2.htm (accessed 8 21, 2010). Seporeno, Ovadia. Be'our aal Ha-Torah, Interpretation on the Torah. Jerusalem: Mossad Ha-Rav Kook, 1980. Shiphman, Yaair. "Sipoor Yosef Batorah VebaQuran [Joseph Stoey in the Torah and Quran]." Bamechlalah 7 (1995): 39-56.
50 Shtaouber, Shimaon. "Ha'agadah Hayhudit Ve HaIslam [The Jewish Story and Islam]." Mahanaim, 1994: 114-121. Stokes, Jim. "The Story of Joseph in Five Religious Traditions." World Order 28:3 (1997): 35-46. Tanner, J. Paul. Thy Word is a Lamp unto My Feet: A Guide To Understanding The Old Testament. Vol. 1. Self Publised Lectures, 5 28, 2003. Tisdall, Clair W. The Original Sources of the Qur'an. London, UK: Society for Promoting Christian Knowledge, 1905. Treier, Daniel J. "Typology." In Dictionary for Theological Interpretation of the Bible, by Kevin J. Vanhoozer, 823-827. Grand Raapids: Baker Academic, 2005. Waldman, Marilyn R. "NEW APPROACHES TO "BIBLICAL" MATERIALS IN THE QUR'N The Muslim World." The Muslim World 75 (1985): 1-13. Wilcox, Pete. Living the Dream. London: Paternoster, 2007. Yalkout, Shimoni. Midrash aal Torah, Modrash on the Torah. Jerusalem: Ha-Rav Rafael, 1998. Zaoui, Andre. Mekorot Yehodim Ba-Quran [Jewish Sources of the Quran]. Jerusalem: Rafael Haim Ha- Kohen, 1982. Zein, Ibrahim M. "Joseph in the Torah and the Quran [An Assessment of Malik Bennabis Narrative]." INTELLECTUAL DISCOURSE 16 (2008): 187-208.
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