Let’s take a look at the story of Joseph in the Bible and Yusuf in the Qur’an to learn how, in spite of many similarities, the story appears to have a different interpretive meaning. Why is this?
Take a few minutes to read Genesis 37-50 to read the story of Joseph, and then read the Qur’anic narrative in Surah 12 which is called ‘Surah of Yusuf’.
For those who prefer a short video narration summary…
Interpreting the Bible:
It has been shared with me, by several esteemed (Christian) Biblical scholars that to be able to truly understand a Biblical story, one must understand its setting in its original etymological narrative. In so doing, one might not ask such questions about the Joseph story:
1. How does this story portray God?
2. How does this story portray Joseph? Is it possible that it foreshadows Christ in some way?
3. How does this story fit into the entire history of redemption, whether of individuals, God’s people, and its benefit for the nations?
4. Who is the story ultimately about?
If one approach these story of Joseph with an etymological understanding of Biblical Hebrew one would simply accept:
- God is bigger than a dysfunctional Jacob family rife with sibling rivalry.
- God is bigger than jail-time for Joseph for a crime he did not commit.
- God is bigger than famine.
- God is bigger than the evil schemes of jealous brothers, i.e. “An evil, that God decreed to turn out good” (Genesis 50:20).
Interpreting the Qur’an:
Although Muslims read the Quran and pursue it with interpretation regularly, the reading of Tafsir has its significance. The goal of a Tafsir is to discover the genuine implications of the verses and chapters of the Quran, without an individual putting his/her limited understanding on the verses, which often corrupts Divine Writs.
The story of Yusuf in the Qur’an?
1. In Islam, only an authorized messenger can come with a message from Allah (i.e. God) and that message is always to submit to the Oneness of Allah (see the end of Surah 12). Joseph is understood to be one of these messengers.
2. Yusuf is an ancestor of Muhammad, like with numerous other biblical prophets.
3. The story in the Qur’an uses the word “sign”. This word can be read over 375 times in the Qur’an, which would seem to provide a warning for those who would refuse to listen to Allah through His messengers.
4. The opening passages of Surah 12 gives validity to the message of Muhammad (who should not have known this story if not given to him by the Angel of God). ”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” (Q. 12:3).
5. The Qur’anic narration closes with a reminder that it brings ‘tidings of the unseen,’ how one must never associate anything with God, how God always helps his messengers, even when others turn away from them. Such verses are a true guidance to those who believe.
In our Jewish Tradition there is clearly often a discomfort with the wrongdoings and the less than admirable qualities of our leaders, from the Patriarchs and Matriarchs all the way through the years of the Kingdom of Israel. Some of our commentators try to elevate those whom they deem should be elevated and demote those whom they deem should be so. However, when many of us look at these texts, we understand that the foundational purpose for many of these texts and people, such as Joseph/Yoseph/ Yusaf is to show precisely their humanity, both the aspirational and admirable qualities and their mistakes and weaknesses, for all of us possess both as human beings, as mortals, made BeTzelem Elokim — in the image of G-d, but certainly not as G-d. Yoseph was indeed the favored son and in a position of privilege, not appreciated by his brothers. He also interpreted his dreams in a manner that did not engender love from the other members of his family. By the way, the discord in this family is merely continued from previous generations — they all still have what to learn in terms of what it truly means to be a loving, empathic caring group of people as a family unit. His brothers and parents will ask him in different ways — Do you mean to tell us you will be king and rule over us? In the Jewish tradition we are taught in our texts that no one of our ancestors is perfect, but they are complete in being human beings, with good points and flaws. We do wrong to dismiss easily and identity the good guy and the bad guy so to speak, but rather let each one be the best human they can be. We do not NEED Yoseph to be perfect, but rather serve as an instrument of G-d as all do, according to our understanding, in bringing about the results that are needed. Yoseph NEEDED to be in the place he was at the time in order to serve in the Egyptian court at the time he did and share what he knew to save all from starvation. We may not always understand why various occurrences happen to us, but we accept them for their lessons and move on with our lives. This is quite different from the elevated position of Joseph in Christian thinking as the deserving ancestor of Jesus or the one in Islam with whom Allah has the relationship that is described here. I think we all have salient lessons to learn from our respective faith traditions and in comparing our understandings of our texts and extrapolating teachings consistent with the foundational elements of our respective faiths, we can share so much and learn even more.