Joseph in Islam
Yusuf is a prophet and messenger of God mentioned in the Qur'an and corresponds to Joseph, a person from the Hebrew and Christian Bible who was said to have lived in Egypt before the New Kingdom. Amongst Jacob's children, Yusuf reportedly had the gift of prophecy through dreams. Although the narratives of other prophets are presented in a number of surah, Joseph's complete narrative appears in only one: Yusuf. Said to be the most detailed narrative in the Quran, it mentions details that do not appear in its biblical counterpart.
Yusuf is believed to have been the eleventh son of Ya'qub and, according to a number of scholars, his favorite. Ibn Kathir wrote, "Jacob had twelve sons who were the eponymous ancestors of the tribes of the Israelites. The noblest, the most exalted, the greatest of them was Joseph." The narrative begins with Joseph revealing a dream to his father, which Jacob recognizes. In addition to the role of God in his life, the story of Yusuf and Zulaikha became a popular subject of Persian literature and was elaborated over centuries.
In the Qur'an
The story of Joseph in the Qurʾān is a continuous narrative in its twelfth chapter, named Surah Yusuf. There are over one hundred verses in this chapter, encompassing many years; they "present an amazing variety of sciences and characters in a tightly-knit plot, and offer a dramatic illustration of some of the fundamental themes of the Qurʾān." The Qur'an notes the story's importance in the third verse: "and We narrate unto you aḥsanal-qaṣaṣ ". Most scholars believe that this refers to Joseph's story; others, including al-Tabari, believe that it refers to the Qur'an as a whole. It documents the execution of God's rulings despite the challenge of human intervention.Before the dream
Muhammad at-Ṭabari provides detailed commentary on the narrative in his chapter on Joseph, relaying the opinions of other well-known scholars. In al-Ṭabari's chapter, the physical beauty of Joseph and his mother Rahyl is introduced; they were said to have had "more beauty than any other human being." His father, Jacob, had given him to his oldest sister to be raised. Al-Ṭabari writes that there was no greater love than what Joseph's aunt felt for him, since she raised him as her own; reluctant to return him to Jacob, she kept him until her death. According to al-Ṭabari, she could do this because of a belt given to her by her father, Isaac: "If someone else acquired it by guile from the person who was supposed to have it, then he would become absolutely subject to the will of the rightful owner." Joseph's aunt puts the belt on Joseph when Jacob is absent; she accuses Joseph of stealing it, and he remains with her until her death. Jacob is reluctant to give Joseph up, and favors him when they are together.The dream
The narrative begins with a dream, and ends with its interpretation. As the sun appeared over the horizon, bathing the earth in morning glory, Joseph awakens delighted by a pleasant dream. Filled with excitement, he runs to his father and reports what he saw.According to Ibn Kathir, Jacob knows that Joseph will become important in this world and the next. He recognizes that the stars represent his brothers; the sun and moon represent himself and Joseph's mother, Rachel. Jacob tells Joseph to keep the dream secret to protect him from the jealousy of his brothers, who are unhappy with Jacob's love for Joseph. He foresees that Joseph will be the one through whom the prophecy of his grandfather, Ibrahim, would be fulfilled: his offspring would keep the light of Abraham's house alive and spread God's message to mankind. Abu Ya'ala interpreted Jacob's reaction as an understanding that the planets, sun, and moon bowing to Joseph represented "something dispersed which God united." Jacob tells Joseph, "My son, relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is a clear enemy to humanity. Thus your Lord has selected you and given you the knowledge to interpret dreams, and has perfected His blessing upon you and upon the family of Jacob just as He perfected it on your forefathers before: Ibrahim and Is-haq. Your Lord is Knowing, Wise".
Joseph does not tell his brothers about his dream, but they remain very jealous. Al-Ṭabari writes that they said to each other, "Verily Joseph and his brother are dearer to our father than we are, though we may be a troop. By
Plot against him
The Qur'an continues with Joseph's brothers plotting to kill him: "In Joseph and his brothers are signs for those who seek answers". Joseph's brothers said about him: "He is more loved by our father than we are, and we are a group. Our father is in clear error. Let us kill Joseph or cast him to the ground, so that your father's face will be toward you, and after him you will be a community of the truthful". One brother argued against killing him and suggested throwing him into a well, said to be Jubb Yussef ; a caravan might rescue and enslave him: "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". Islamic scholar Mujahid ibn Jabr identifies the brother as Simeon. Another scholar, al-Suddi, identifies him as Judah; Qatadah writes that it was the eldest, Reuben: Scholars suggest that Joseph may have been as young as twelve when he was thrown into the well. He would live to be 110 or 120.The brothers ask their father to let them take Joseph into the desert to play, and promised to watch him. Jacob hesitates, aware of their resentment towards their brother. Jacob's excuse is that a wolf might hurt him while they are not paying attention. The brothers insist in their strength, calling themselves losers if they are not able to protect Joseph. With their father convinced, they throw Joseph into a well. They return with a blood-stained shirt, saying that he had been attacked by a wolf, but Jacob does not believe them.
According to the Quran
Al-Ṭabari writes that Judah stops the brothers from further harming Joseph, and brings him food. Ibn Kathir writes that Reuben suggested that they put him in the well so he could return later to bring him home. When he returns, Joseph is gone: "So he screamed and tore his clothes. He put blood on the coat of Joseph. When Jacob learned of this, he tore his clothes, wore a black cloak, and was sad for many days". Ibn Abbas writes that the "reason for this trial of Jacob was that he had slaughtered a sheep while he was fasting. He asked a neighbor of his to eat it but he did not. So God tested him with the matter of Joseph." He interprets Joseph's revelation in the well: "When they were unaware" means "you will tell them about what they did in a situation in which they will not recognize you." A possible reason for Joseph's enslavement was that after Abraham left Egypt with slaves, "Abraham did not dismount for them. Therefore God revealed to him: 'Since you did not alight for the slaves and those walking barefoot with you, I will punish you by selling one of your descendants into his country.
Divine intervention
A passing caravan takes Joseph after it stops by the well to draw water and sees the boy inside. The brothers, nearby, sell Joseph for a very low price, only wanting to get rid of him. The caravan rescue him and sell him into slavery in Misr, to a rich man, the King’s vizier, known as Al-'Aziz in the Quran and Potiphar in the Bible. 'Aziz is also known as Qatafir or Qittin. Joseph is taken into 'Aziz's home, and the man tells his wife to treat him well.Scholars of Islam cite this point as central to Joseph's story. Joseph rises to a high position in Al-'Aziz's household and, when his brothers later come to Egypt, they do not recognize him. He reaches manhood, and 'Aziz's wife tries to seduce him. Al-Tabari and others note that Joseph is also attracted to her, and al-Ṭabari writes that he does not succumb to her because when they were alone, the "figure of Jacob appeared to him, standing in the house and biting his fingers ... God turned him away from his desire for evil by giving him a sign that he should not do it."
Zulaikha, the wife of Al-'Aziz, rips the back of Joseph's shirt as they race one another to the door where her husband is waiting. She tries to blame Joseph, suggesting that he had attacked her, but Joseph's account of Zulaikha's attempted seduction is confirmed by a member of the household; Azīz believed Joseph and told his wife to beg forgiveness." The household member tells 'Aziz to check Joseph's shirt. If the front is torn, Joseph is guilty; if the back is torn, Zulaikha is guilty. The shirt is torn in the back, and 'Aziz reprimands his wife for lying.
Zulaikha's friends think that she is infatuated with Joseph, and ridicule her for falling in love with a slave. She invites them to her home, and gives them apples and knives to peel them with. Zulaikha then has Joseph walk through the room; the women are so distracted by his handsomeness that they cut their fingers with the knives, and she says that she sees Joseph every day. Joseph prays, saying that he would prefer prison than succumbing to Zulaikha and her friends. According to al-Ṭabari, 'Aziz later "grew disgusted with himself for having let Joseph go free ... It seemed good to them to imprison him for a time." The popular story of Joseph and Zulaikha differs in the Quran from the Biblical version, in which Potiphar believes his wife and imprisons Joseph. According to some scholars, after 'Aziz's death, Joseph reportedly marries Zulaikha.