Joseph in Islam: Key Differences from Genesis

Joseph in Islam: Key Differences from Genesis

The story of Joseph (Yusuf in Arabic) is unique in the Quran—it's the only Biblical narrative told in a relatively complete form in a single chapter (Surah 12). The Quran even calls it "the best of stories" (12:3). Yet when we compare Surah Yusuf with Genesis 37-50, we find significant differences, omissions, and additions that reveal the Quranic account's dependence on oral traditions rather than direct revelation.

This article examines the key differences between the Islamic and Biblical accounts of Joseph, what these differences reveal about the Quran's sources, and the theological significance of what's changed.

The Biblical Foundation

Genesis 37-50 presents Joseph's story in rich detail: his father's favoritism, his brothers' jealousy, the dreams, being sold to Midianites/Ishmaelites, slavery in Potiphar's house, false accusation by Potiphar's wife, imprisonment, interpreting dreams for Pharaoh's servants and then Pharaoh himself, elevation to second-in-command of Egypt, his brothers coming for grain during famine, testing his brothers, the emotional reunion, and Jacob's family settling in Goshen.

The narrative spans 14 chapters and is interwoven with theological themes: God's sovereignty over evil, forgiveness and reconciliation, provision during famine, and the fulfillment of God's promises to Abraham about his descendants.

Difference #1: Potiphar's Wife and the Women of Egypt

One of the most significant additions in the Quranic account involves Potiphar's wife (called "Aziz's wife" in the Quran, though she's unnamed in both texts) and the women of Egypt:

"And women in the city said, 'The wife of al-'Aziz is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.' So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], 'Come out before them.' And when they saw him, they greatly admired him and cut their hands and said, 'Perfect is Allah! This is not a man; this is none but a noble angel.' She said, 'That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.'" (Surah 12:30-32)

This elaborate scene—with women cutting their hands in amazement at Joseph's beauty and Potiphar's wife publicly admitting her attempted seduction—appears nowhere in Genesis. The Biblical account is more straightforward:

"And after a while his master's wife took notice of Joseph and said, 'Come to bed with me!' But he refused... And though she spoke to Joseph day after day, he refused to go to bed with her or even be with her. One day he went into the house to attend to his duties, and none of the household servants was inside. She caught him by his cloak and said, 'Come to bed with me!' But he left his cloak in her hand and ran out of the house." (Genesis 39:7-12)

The Biblical version focuses on Joseph's integrity and God's protection, while the Quranic version adds dramatic embellishment that shifts focus to Zulaykha's (the name Islamic tradition gives her) obsession with Joseph's beauty.

Source indication: This added story appears in Jewish midrashic literature (Sefer haYashar, medieval but based on earlier oral traditions) and may reflect ancient Near Eastern folklore about Joseph that had developed in oral tradition by Muhammad's time.

Difference #2: The Prison Dream Interpretations

Both accounts include Joseph interpreting dreams for fellow prisoners, but with key differences:

Biblical account: Two of Pharaoh's officials—the chief cupbearer and chief baker—are imprisoned with Joseph. Joseph interprets their dreams: the cupbearer will be restored (represented by three branches), the baker will be executed (represented by three baskets). Joseph asks the cupbearer to remember him to Pharaoh, but the cupbearer forgets for two years (Genesis 40).

Quranic account: Two young men enter prison with Joseph. One dreams of pressing wine, the other of carrying bread on his head with birds eating from it. Joseph interprets: one will serve wine to his master, the other will be crucified with birds eating from his head. Joseph asks the one who will be saved to mention him to his master (12:36-42).

Key differences:

• The Quran mentions "crucifixion" (yuslabu), an anachronism for ancient Egypt which used impalement, not Roman-style crucifixion.
• The Quran omits the detail about the cupbearer forgetting Joseph for two years, which creates narrative tension and demonstrates Joseph's continued suffering.
• The Biblical version specifies these were Pharaoh's officials, giving context for why the cupbearer could later help Joseph reach Pharaoh.

Difference #3: Pharaoh's Dream and Joseph's Interpretation

Both accounts include Pharaoh's dream of seven fat cows and seven lean cows, and seven good heads of grain and seven thin ones. However, the Quranic version simplifies significantly:

Biblical account: Pharaoh's magicians and wise men cannot interpret the dream. The cupbearer finally remembers Joseph. Joseph is summoned, shaves and changes clothes, interprets the dream as seven years of plenty followed by seven of famine, and recommends appointing someone to store grain during the plenty. Pharaoh immediately recognizes God's spirit in Joseph and appoints him (Genesis 41:1-45).

Quranic account: The king has the dream. The imprisoned man finally remembers Joseph after some time. Joseph interprets the dream from prison, explaining seven years of plenty and seven of hardship. The king then demands Joseph be brought to him, but Joseph refuses to leave prison until his innocence regarding Potiphar's wife is proven. The king investigates, Aziz's wife confesses, and then Joseph is released and appointed (12:43-57).

The Quranic addition of Joseph refusing to leave prison until cleared of charges isn't in Genesis. This appears designed to enhance Joseph's virtue and vindication, but it creates logical problems: Why would Joseph, who desperately wanted out of prison (asking the cupbearer to remember him), suddenly refuse release when it's offered?

Difference #4: Joseph's Brothers Coming to Egypt

Both accounts have Joseph's brothers coming to Egypt for grain and Joseph recognizing them while they don't recognize him. However:

Biblical account: Joseph accuses them of being spies, demands they bring Benjamin, keeps Simeon as hostage, secretly returns their money in their sacks. When they return with Benjamin, Joseph tests them further by planting his silver cup in Benjamin's sack and threatening to keep Benjamin as a slave. Judah offers to take Benjamin's place. Joseph then reveals himself emotionally (Genesis 42-45).

Quranic account: The brothers come twice. On the second visit, Joseph asks them to bring Benjamin. Joseph hosts them and privately tells Benjamin his true identity. Joseph places the king's drinking cup in Benjamin's bag, then accuses the brothers of theft when they leave. The brothers offer to leave one of themselves instead, but Joseph insists on keeping Benjamin. They return to their father without Benjamin (12:58-87).

Key differences:

• The Quran has Joseph reveal himself to Benjamin early, losing the dramatic tension of the brothers not knowing who Joseph is.
• The Biblical Judah's offer to substitute himself for Benjamin (a powerful moment of redemption showing Judah's transformation) is absent from the Quran.
• The Quranic version doesn't include the emotional revelation scene with Joseph weeping and embracing his brothers.

Difference #5: Jacob's Blindness and Healing

The Quran introduces an element absent from Genesis:

"And he turned away from them and said, 'Oh, my sorrow over Joseph,' and his eyes became white from grief, for he was [of that] a suppressor." (Surah 12:84)

Later, when Joseph's shirt is brought to Jacob:

"Go with this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together." (Surah 12:93)

"And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, 'Did I not tell you that I know from Allah that which you do not know?'" (Surah 12:96)

Genesis never mentions Jacob going blind from grief or being healed by Joseph's shirt. Genesis 48:10 mentions Jacob's eyes being dim from old age (when Joseph visits him in Egypt years later), but this is natural aging, not grief-induced blindness.

Source indication: This detail of Jacob's blindness and healing appears in Jewish midrashic traditions (Midrash Tanchuma) that developed after the Biblical text was written. Muhammad appears to have incorporated this later embellishment as if it were part of the original revelation.

Major Omissions from the Quranic Account

Despite being called "the best of stories," the Quranic version omits several crucial elements:

1. The coat of many colors: Genesis emphasizes Jacob's favoritism shown through the special robe (37:3), which triggered the brothers' jealousy. The Quran mentions a shirt but not its significance.

2. Joseph's specific dreams: Genesis details Joseph's two dreams (sheaves bowing, sun/moon/stars bowing) that prophesy his future elevation (37:5-11). The Quran vaguely mentions dreams (12:4-6) but doesn't describe them specifically.

3. Potiphar's response: Genesis explains that Potiphar, despite his wife's accusation, doesn't execute Joseph (which would be expected for attempting to rape a master's wife) but imprisons him—suggesting Potiphar may have doubted his wife's story (39:19-20). This nuance is absent from the Quran.

4. Two full years in prison after the cupbearer's release: Genesis emphasizes Joseph's continued suffering even after correctly interpreting dreams, teaching patience and God's timing (41:1). The Quran glosses over this period.

5. Detailed economic policy: Genesis describes Joseph's specific plan for storing grain during plenty and his administration during famine, including how he acquired land for Pharaoh (41:46-57, 47:13-26). The Quran omits these administrative details.

6. Judah's intercession: Genesis 44:18-34 contains Judah's powerful speech offering himself in Benjamin's place—a crucial moment showing the brothers' transformation. This is completely absent from the Quran.

7. The emotional reunion: Genesis describes Joseph weeping loudly, embracing Benjamin, kissing all his brothers, and weeping on his father's neck (45:1-15, 46:29). The Quran mentions bringing the family to Egypt but omits the emotional details.

8. Jacob's family settling in Goshen: Genesis details Pharaoh's welcome, the family settling in Goshen, and Joseph providing for them (46:28-47:12). The Quran simply says Joseph brought his parents to Egypt and settled them (12:99-100).

9. Jacob's blessings on his sons: Genesis 49 records Jacob's prophetic blessings on each of his twelve sons before his death—crucial for understanding Israel's tribal history. The Quran omits this entirely.

10. Joseph's forgiveness statement: Genesis 50:20 contains one of Scripture's most powerful statements: "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives." The Quran lacks this explicit theological interpretation of the events.

Theological Differences

Beyond narrative differences, the accounts differ theologically:

Divine sovereignty: Genesis emphasizes God's sovereign control over events, weaving Joseph's suffering into a larger plan (45:5-8, 50:20). The Quran mentions Allah's plan (12:21, 12:76) but doesn't develop this theme as explicitly.

Forgiveness and reconciliation: Genesis powerfully portrays Joseph's forgiveness of brothers who betrayed him, showing restoration of broken relationships. The Quran mentions Joseph forgiving (12:92) but without the emotional depth and detailed process shown in Genesis.

Covenant continuity: Genesis connects Joseph's story to God's covenant with Abraham, Isaac, and Jacob (48:3-4). The Quran treats Joseph more as an independent prophet rather than part of covenantal history.

Human transformation: Genesis shows the brothers' transformation from jealous would-be murderers to men willing to sacrifice themselves for Benjamin. The Quran doesn't develop their character growth.

The "Best of Stories" Claim

The Quran introduces Joseph's story by saying:

"We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware." (Surah 12:3)

Yet the Quranic version is incomplete, includes later midrashic additions, omits crucial theological themes, and lacks the emotional depth and character development of Genesis. If this is "the best of stories," why is it missing so many important elements?

The phrase "although you were, before it, among the unaware" is revealing—it suggests Muhammad didn't know this story before receiving "revelation." But the differences from Genesis suggest he knew an incomplete oral version, not the full Biblical narrative.

Evidence of Oral Tradition Sources

The Quranic account shows clear signs of dependence on oral traditions rather than the written Biblical text:

• Midrashic additions: The women cutting their hands and Jacob's blindness/healing appear in Jewish midrash, not the Bible
• Simplified narrative: Complex elements are streamlined, typical of oral retellings
• Missing details: Specific information (coat of many colors, detailed dreams, administrative policies) suggests the storyteller didn't have access to the full text
• Anachronisms: "Crucifixion" in ancient Egypt reflects confusion between different time periods
• Focus shifts: Emphasis moves to Joseph's beauty and virtue rather than God's sovereignty and covenant faithfulness

Biblical Contrast: The Real Point of Joseph's Story

Genesis presents Joseph's story as demonstrating:

• God's sovereignty: "You intended to harm me, but God intended it for good" (50:20)
• Covenant faithfulness: God's promises to Abraham, Isaac, and Jacob continue through Joseph's preservation of the family
• Forgiveness: Joseph's forgiveness foreshadows God's forgiveness and reconciliation
• Providence: Every event, including suffering, serves God's greater purpose
• Foreshadowing Christ: Joseph prefigures Jesus—betrayed by brothers, falsely accused, elevated to right hand of power, provides bread/salvation, forgives those who betrayed him

The Quranic version, while praising Joseph's righteousness and chastity, misses these deeper theological themes.

Questions to Consider

• If the Quran came from the same God who revealed Genesis, why does it include elements from later Jewish midrash rather than sticking to the original Biblical account?
• Why does the "best of stories" omit crucial elements like Judah's intercession, Joseph's forgiveness statement, and Jacob's blessings on his sons?
• Doesn't the anachronism of "crucifixion" in ancient Egypt suggest the Quranic author confused different historical periods?
• Why does the Quran claim Muhammad was "unaware" of this story before revelation, yet the version he received matches oral traditions rather than the written Biblical text?
• If the Biblical account was corrupted, why do Dead Sea Scroll fragments of Genesis (predating Islam by centuries) match our modern text of Joseph's story?
• Doesn't the Quran's simplified, incomplete version suggest dependence on oral retellings rather than direct divine revelation?
• Which version better demonstrates God's character: Genesis's emphasis on sovereignty and forgiveness, or the Quran's focus on Joseph's personal virtue?

The Quranic account of Joseph, despite being called "the best of stories," reveals the Quran's human origins through its dependence on oral traditions, inclusion of later midrashic embellishments, and omission of crucial Biblical details and theological themes. It's not confirmation of the Biblical account—it's an incomplete retelling based on stories Muhammad heard but never read in their original form.