User:CPO675/Sandbox 1 - Revision history

CPO675: /* The story of Joseph */

2026-06-08T22:04:55Z

The story of Joseph

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			== Ever ==

			===Supernatural destruction of cities (the punishment stories)===

			==== Every people/city/place pre-Muhammad will be sent a messenger and destroyed before judgement day ====
			The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.

			All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to '''travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":42" />{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}'''Bring out Arabic'''

			Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":32">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":32" />

			This message is changed in Medina to involve military/political domination instead og supernatural punishment as it was clear no miraclous destruciton came - Qur'an needed to comment on it.

			Goes against archeological evidence of ancient cities - name some continuously inhabited, and severe lack of evidence of others - archaeological and or written/graffiti record of surviers or surrounding empires.

	== The story of Joseph ==		== The story of Joseph ==

CPO675: /* The story of Joseph */

2026-06-07T20:05:01Z

The story of Joseph

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	# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - found in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') where he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) do we find Potiphar, as in {{Quran\|12\|28-29}}, also arguing for Joseph’s innocence by referring to the torn garment as proof.<ref name=":5" />		# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - found in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') where he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) do we find Potiphar, as in {{Quran\|12\|28-29}}, also arguing for Joseph’s innocence by referring to the torn garment as proof.<ref name=":5" />
	# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power.<ref>Ibid. pp78-79, pp83</ref>		# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power.<ref>Ibid. pp78-79, pp83</ref>
	# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' ~~in Genesis 48:10~~, but nothing is said about blindness, which is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladden), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes.<ref>Ibid. pp79, pp83-84</ref>		# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age', but nothing is said about blindness, which is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladden), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes.<ref>Ibid. pp79, pp83-84</ref>
	# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - which is rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.<ref>Ibid. pp79, pp84-85</ref>		# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - which is rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.<ref>Ibid. pp79, pp84-85</ref>
	# Joseph’s garment sent to Jacob: the Qur’an has Joseph send his shirt to Jacob - which is related to the Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph.<ref name=":6">Ibid. pp79, pp85</ref>		# Joseph’s garment sent to Jacob: the Qur’an has Joseph send his shirt to Jacob - which is related to the Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph.<ref name=":6">Ibid. pp79, pp85</ref>

CPO675: /* The story of Joseph */

2026-06-07T20:02:08Z

The story of Joseph

← Older revision		Revision as of 20:02, 7 June 2026
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	Reynolds provides provides 11 clear examples of this:<ref name=":4" />		Reynolds provides provides 11 clear examples of this:<ref name=":4" />

	# Joseph’s singular dream: the Qur’an has only one dream (unlike the Book of Genesis which has two) ~~told~~ directly to Jacob, who warns him to keep it secret - matching Pseudo-Narsai’s homily (5th-century Syriac Christian).<ref>Ibid. pp76, pp81</ref>		# Joseph’s singular dream: in the Qur’an he has only one dream (unlike the Book of Genesis which has two) which he tells directly to his father Jacob, who warns him to keep it secret in case it leads his brothers to seek him harm - matching Pseudo-Narsai’s homily (5th-century Syriac Christian).<ref>Ibid. pp76, pp81</ref>
	# The brothers' plot to kill Joseph: the Qur’an has the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.<ref>Ibid. pp78, pp82</ref>		# The brothers' plot to kill Joseph: the Qur’an has the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.<ref>Ibid. pp78, pp82</ref>
	# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep<ref>Ibid. pp78, pp82-83</ref>.		# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” as in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep<ref>Ibid. pp78, pp82-83</ref>.
	# Joseph in the pit: the Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').<ref name=":5">Ibid. pp78, pp83</ref>		# Joseph in the pit: the Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').<ref name=":5">Ibid. pp78, pp83</ref>
	# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.<ref name=":5" />		# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.<ref name=":5" />

CPO675: /* The story of Joseph */

2026-06-07T19:57:14Z

The story of Joseph

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	== The story of Joseph ==		== The story of Joseph ==
	There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an, told in full in Surah 12 (Surah Yūsuf), and the book of Genesis in the bible.~~<ref name=":4" />~~ Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives',<ref>Witztum, Joseph (2011) ''[https://almuslih.org/wp-content/uploads/2024/11/Witztum-J-The-Syriac-milieu-of-the-Quran.pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], pp191-239.'' PhD Thesis, Princeton University</ref> notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta), which comes as part of his argument that Christian traditions were known by Muhammad's community. A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources.<ref name=":4">Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>		There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an, told in full in Surah 12 (Surah Yūsuf), and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives',<ref>Witztum, Joseph (2011) ''[https://almuslih.org/wp-content/uploads/2024/11/Witztum-J-The-Syriac-milieu-of-the-Quran.pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], pp191-239.'' PhD Thesis, Princeton University</ref> notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta), which comes as part of his argument that Christian traditions were known by Muhammad's community. A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources.<ref name=":4">Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>

	Reynolds provides provides 11 clear examples of this:<ref name=":4" />		Reynolds provides provides 11 clear examples of this:<ref name=":4" />

CPO675: /* The story of Joseph */

2026-06-07T19:56:05Z

The story of Joseph

CPO675: /* The story of Joseph */

2026-06-07T19:50:23Z

The story of Joseph

← Older revision		Revision as of 19:50, 7 June 2026
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	== The story of Joseph ==		== The story of Joseph ==
	There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an, told in full in Surah 12 (Surah Yūsuf), and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. ~~(pp76-86)~~<ref>Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>		There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an, told in full in Surah 12 (Surah Yūsuf), and the book of Genesis in the bible.<ref name=":4" /> Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives',<ref>Witztum, Joseph (2011) ''[https://almuslih.org/wp-content/uploads/2024/11/Witztum-J-The-Syriac-milieu-of-the-Quran.pdf The Syriac milieu of the Quran: The recasting of Biblical narratives], pp191-239.'' PhD Thesis, Princeton University</ref> notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta), which comes as part of his argument that Christian traditions were known by Muhammad's community. A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources.<ref name=":4">Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>

	Reynolds provides ~~gives~~ 11 clear examples of this:		Reynolds provides provides 11 clear examples of this:<ref name=":4" />

	# Joseph’s singular dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). ~~PP76~~, pp81		# Joseph’s singular dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian).<ref>Ibid. pp76, pp81</ref>
	# The ~~brothers’~~ plot to kill Joseph: the Qur’an ~~shows~~ the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai. pp82		# The brothers' plot to kill Joseph: the Qur’an has the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.<ref>Ibid. pp78, pp82</ref>
	# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82		# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. <ref>Ibid. pp78, pp82-83</ref>
	# Joseph in the pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83		# Joseph in the pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').<ref name=":5">Ibid. pp78, pp83</ref>
	# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. ~~pp83~~		# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.<ref name=":5" />
	# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. ~~pp83~~		# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - found in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') where he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) do we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof.<ref name=":5" />
	# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83		# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power.<ref>Ibid. pp78-79, pp83</ref>
	# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' in Genesis 48:10, but nothing is said about blindness is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to ~~gladen~~), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes. pp83-84		# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' in Genesis 48:10, but nothing is said about blindness, which is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladden), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes. <ref>Ibid. pp79, pp83-84</ref>
	# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85		# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.<ref>Ibid. pp79, pp84-85</ref>
	# Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob~~. ↳ Related~~ to Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. pp85		# Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob - which is related to the Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. <ref name=":6">Ibid. pp79, pp85</ref>
	# ~~Brothers Ask~~ Jacob’s ~~Forgiveness~~ – Qur’an has them repent to Jacob, who asks God to forgive them~~. ↳~~ Echoes Balai, who also has Jacob forgive and pray for them. ~~pp85~~		# The brothers ask for Jacob’s forgiveness – the Qur’an has them repent to Jacob, who asks God to forgive them - which Echoes Balai, who also has Jacob forgive and pray for them.<ref name=":6" />

	== Flat Earth - Tafsirs ==		== Flat Earth - Tafsirs ==

CPO675: /* The story of Joseph */

2026-06-07T19:21:44Z

The story of Joseph

CPO675: /* The story of Joseph */

2026-06-04T20:01:56Z

The story of Joseph

CPO675: /* The story of Joseph */

2026-06-04T19:53:20Z

The story of Joseph

CPO675: /* Flat Earth - Tafsirs */

2026-06-01T12:32:37Z

Flat Earth - Tafsirs

← Older revision		Revision as of 12:32, 1 June 2026
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			== The story of Joseph ==
			There are many differences between the story of Joseph in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with Jewish midrash, but the strongest and most consistent influence comes from Christian sources.

			Reynolds provides gives 11 clear examples of this

			# Joseph’s Dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). PP78
			# The Brothers’ Plot to kill Joseph: the Qur’an shows the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.
			# The Wolf Motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Gensis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep.
			# Joseph in the Pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').
			# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.
			# Potiphar and the Garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof.
			# Potiphar’s Wife Confesses – Qur’an uniquely has her admit guilt later. ↳ Found in Pseudo-Narsai, where she confesses after Joseph’s rise to power.
			# Jacob’s Blindness Healed by Joseph’s Shirt – Qur’an reports Jacob regains sight when Joseph’s shirt touches his face. ↳ Draws on Syriac Christian idioms (“lighten the eyes” = console/restore joy), made literal in the Qur’an (like other symbolic items).
			# “Joseph Was a Thief Before” – Qur’an has brothers accuse Joseph of past theft. ↳ Rooted in Pseudo-Narsai, who connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.
			# Joseph’s Garment Sent to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph.
			# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them.

	== Flat Earth - Tafsirs ==		== Flat Earth - Tafsirs ==

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	Reynolds provides provides 11 clear examples of this:<ref name=":4" />		Reynolds provides provides 11 clear examples of this:<ref name=":4" />

	# Joseph’s singular dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - ~~which matches~~ Pseudo-Narsai’s homily (5th-century Syriac Christian).<ref>Ibid. pp76, pp81</ref>		# Joseph’s singular dream: the Qur’an has only one dream (unlike the Book of Genesis which has two) told directly to Jacob, who warns him to keep it secret - matching Pseudo-Narsai’s homily (5th-century Syriac Christian).<ref>Ibid. pp76, pp81</ref>
	# The brothers' plot to kill Joseph: the Qur’an has the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.<ref>Ibid. pp78, pp82</ref>		# The brothers' plot to kill Joseph: the Qur’an has the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.<ref>Ibid. pp78, pp82</ref>
	# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. <ref>Ibid. pp78, pp82-83</ref>		# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep<ref>Ibid. pp78, pp82-83</ref>.
	# Joseph in the pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').<ref name=":5">Ibid. pp78, pp83</ref>		# Joseph in the pit: the Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').<ref name=":5">Ibid. pp78, pp83</ref>
	# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.<ref name=":5" />		# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.<ref name=":5" />
	# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - found in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') where he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) do we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof.<ref name=":5" />		# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - found in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') where he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) do we find Potiphar, as in {{Quran\|12\|28-29}}, also arguing for Joseph’s innocence by referring to the torn garment as proof.<ref name=":5" />
	# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power.<ref>Ibid. pp78-79, pp83</ref>		# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power.<ref>Ibid. pp78-79, pp83</ref>
	# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' in Genesis 48:10, but nothing is said about blindness, which is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladden), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes. <ref>Ibid. pp79, pp83-84</ref>		# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' in Genesis 48:10, but nothing is said about blindness, which is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladden), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes.<ref>Ibid. pp79, pp83-84</ref>
	# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.<ref>Ibid. pp79, pp84-85</ref>		# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - which is rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.<ref>Ibid. pp79, pp84-85</ref>
	# Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob - which is related to the Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. <ref name=":6">Ibid. pp79, pp85</ref>		# Joseph’s garment sent to Jacob: the Qur’an has Joseph send his shirt to Jacob - which is related to the Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph.<ref name=":6">Ibid. pp79, pp85</ref>
	# The brothers ask for Jacob’s forgiveness – the Qur’an has them repent to Jacob, who asks God to forgive them - which ~~Echoes~~ Balai, who also has Jacob forgive and pray for them.<ref name=":6" />		# The brothers ask for Jacob’s forgiveness – the Qur’an has them repent to Jacob, who asks God to forgive them - which echoes Balai, who also has Jacob forgive and pray for them.<ref name=":6" />

	== Flat Earth - Tafsirs ==		== Flat Earth - Tafsirs ==

← Older revision		Revision as of 19:21, 7 June 2026
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	== The story of Joseph ==		== The story of Joseph ==
	There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. (pp76-86)<ref>Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>		There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an, told in full in Surah 12 (Surah Yūsuf), and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. (pp76-86)<ref>Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>

	Reynolds provides gives 11 clear examples of this:		Reynolds provides gives 11 clear examples of this:
Line 9:		Line 9:
	# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82		# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82
	# Joseph in the pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83		# Joseph in the pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83
	# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. pp83~~-84~~		# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. pp83
	# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. pp83		# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. pp83
	# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83		# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83
	# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face. - ~~which~~ draws on Syriac Christian idioms; (“lighten the eyes” = ~~console/restore joy~~), made literal in the Qur’an (like other symbolic items in Christian stories). pp83-84		# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face - in the bible Jacob is firstly simply 'dim/heavy with age' in Genesis 48:10, but nothing is said about blindness is found in Christian late antique sources, and secondly using the garment to heal him draws on Syriac Christian idioms; (“lighten the eyes” = to gladen), made literal in the Qur’an (like other symbolic items in Christian stories) to heal Jacob's eyes. pp83-84
	# Joseph called a thief by his ~~brothers” –~~ the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85		# Joseph called a thief by his brothers: the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85
	# Joseph’s garment sent to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. pp85		# Joseph’s garment sent to Jacob: Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. pp85
	# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them. pp85		# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them. pp85

← Older revision		Revision as of 20:01, 4 June 2026
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	== The story of Joseph ==		== The story of Joseph ==
	There are many differences between the story of Joseph in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. (pp76-86)		There are many differences between the story of Joseph (Arabic: ''Yūsuf'') in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. (pp76-86)<ref>Reynolds, Gabriel Said. C''hristianity and the Qur'an: The Rise of Islam in Christian Arabia (p. 76-86).'' Yale University Press. Kindle Edition.</ref>

	Reynolds provides gives 11 clear examples of this:		Reynolds provides gives 11 clear examples of this:

	# Joseph’s ~~Dream~~: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). PP76, pp81		# Joseph’s singular dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). PP76, pp81
	# The ~~Brothers’ Plot~~ to kill Joseph: the Qur’an shows the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai. pp82		# The brothers’ plot to kill Joseph: the Qur’an shows the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai. pp82
	# The ~~Wolf Motif~~: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82		# The wolf motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82
	# Joseph in the ~~Pit~~: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83		# Joseph in the pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83
	# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. pp83-84		# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. pp83-84
	# Potiphar and the ~~Garment~~: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. pp83		# Potiphar and the garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. pp83
	# Potiphar’s ~~Wife Confesses~~: the Qur’an ~~uniquely~~ has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83		# Potiphar’s wife confesses: the Qur’an has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83
	# Jacob’s blindness healed by Joseph’s ~~Shirt~~: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face. - which draws on Syriac Christian idioms; (“lighten the eyes” = console/restore joy), made literal in the Qur’an (like other symbolic items in Christian stories). pp83-84		# Jacob’s blindness healed by Joseph’s shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face. - which draws on Syriac Christian idioms; (“lighten the eyes” = console/restore joy), made literal in the Qur’an (like other symbolic items in Christian stories). pp83-84
	# ~~“Joseph Was~~ a ~~Thief Before”~~ – Qur’an has brothers ~~accuse Joseph of~~ past theft~~. ↳ Rooted~~ in Pseudo-Narsai, ~~who~~ connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85		# Joseph called a thief by his brothers” – the Qur’an has Joseph's brothers suggest he committed a past theft - rooted in Pseudo-Narsai, which connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85
	# Joseph’s ~~Garment Sent~~ to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. pp85		# Joseph’s garment sent to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta (and Septuagint and Vulgate) reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. pp85
	# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them. pp85		# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them. pp85

← Older revision		Revision as of 19:53, 4 June 2026
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	== The story of Joseph ==		== The story of Joseph ==
	There are many differences between the story of Joseph in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with Jewish midrash, but the strongest and most consistent influence comes from Christian sources.		There are many differences between the story of Joseph in the Qur'an and the book of Genesis in the bible. Reynolds (2025), largely citing Witzum's (2011) 'The Syriac Millenia of the Qur'an: The Recasting of Biblical Narratives pp191-239' , notes how these differences directly match post-biblical writings; with almost all of these distinctive Qur’anic elements showing dependence on or conversation with Syriac Christian traditions (such as Pseudo-Narsai, Ephrem, Pseudo-Basil, Balai, Syriac Bible/Peshitta). A few overlap with the Jewish midrash, but the strongest and most consistent influence comes from Christian sources. (pp76-86)

	Reynolds provides gives 11 clear examples of this		Reynolds provides gives 11 clear examples of this:

	# Joseph’s Dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). ~~PP78~~		# Joseph’s Dream: Qur’an has only one dream (unlike the Book of Genesis which has two), told directly to Jacob, who warns him to keep it secret - which matches Pseudo-Narsai’s homily (5th-century Syriac Christian). PP76, pp81
	# The Brothers’ Plot to kill Joseph: the Qur’an shows the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai.		# The Brothers’ Plot to kill Joseph: the Qur’an shows the brothers plotting at home, not spontaneously in the fields - also found in Pseudo-Narsai. pp82
	# The Wolf Motif: the Qur’an specifies a wolf instead of a vague “wild animal” in ~~Gensis~~ - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep.		# The Wolf Motif: the Qur’an specifies a wolf instead of a vague “wild animal” in Genesis - which links to Christian tradition (Pseudo-Narsai) who calls the brothers “wolves” and Joseph “a lamb,” echoing Gospel imagery of shepherds/sheep. pp82-82
	# Joseph in the Pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā'').		# Joseph in the Pit: Qur’an has Joseph comforted by God in the pit (''jubb''; {{Quran\|12\|15}}) - which again follows a report in Pseudo-Narsai of revelation to Joseph in the pit (Syriac ''gubbā''). pp83
	# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false.		# Jacob’s (Joseph's father) response to the bloody shirt: the Qur’an has Jacob suspecting deception - reflected in homilies from Ephrem and Balai, who also have Jacob reason that the brothers’ story is false. pp83-84
	# Potiphar and the Garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof.		# Potiphar and the Garment: the Qur’an shows Potiphar recognizing Joseph’s innocence and his wife's guilt in trying to seduce him - in some post-biblical Jewish Traditions (including ''Genesis Rabbah 87:9'') he shows knowledge of Joseph's innocence - however only in Christian traditions (e.g., Pseudo-Narsai) we find Potiphar, as in {{Quran\|12\|28-29}}, arguing for Joseph’s innocence by referring to the torn garment as proof. pp83
	# Potiphar’s Wife Confesses – Qur’an uniquely has her admit guilt later~~. ↳ Found~~ in Pseudo-Narsai, where she confesses after Joseph’s rise to power.		# Potiphar’s Wife Confesses: the Qur’an uniquely has her admit guilt later in the story - found in the Pseudo-Narsai, where she confesses after Joseph’s rise to power. pp83
	# Jacob’s ~~Blindness Healed~~ by Joseph’s Shirt – Qur’an reports Jacob regains sight when Joseph’s shirt touches his face. ~~↳ Draws~~ on Syriac Christian idioms (“lighten the eyes” = console/restore joy), made literal in the Qur’an (like other symbolic items).		# Jacob’s blindness healed by Joseph’s Shirt: the Qur’an reports Jacob miraculously regains sight when Joseph’s shirt touches his face. - which draws on Syriac Christian idioms; (“lighten the eyes” = console/restore joy), made literal in the Qur’an (like other symbolic items in Christian stories). pp83-84
	# “Joseph Was a Thief Before” – Qur’an has brothers accuse Joseph of past theft. ↳ Rooted in Pseudo-Narsai, who connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her.		# “Joseph Was a Thief Before” – Qur’an has brothers accuse Joseph of past theft. ↳ Rooted in Pseudo-Narsai, who connects Benjamin’s cup incident to Rachel stealing idols and compares Joseph to her. pp84-85
	# Joseph’s Garment Sent to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph.		# Joseph’s Garment Sent to Jacob – Qur’an has Joseph send his shirt to Jacob. ↳ Related to Syriac Peshitta reading of Genesis and Balai’s poetry, where Jacob receives garments from Joseph. pp85
	# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them.		# Brothers Ask Jacob’s Forgiveness – Qur’an has them repent to Jacob, who asks God to forgive them. ↳ Echoes Balai, who also has Jacob forgive and pray for them. pp85

	== Flat Earth - Tafsirs ==		== Flat Earth - Tafsirs ==