چکیده:
The account which the Qur'an provides about God’s favor to the prophet Yusuf, at the time of his life is a clear image of monotheism, the role of God's favors to the Prophet in his life and his being under the guardianship of God, but Torah give a completely different picture by omitting some details or giving on incomplete, distorted and inverted account. The purpose of this study is to show the differences between the Qur'an and the Torah in their monotheistic narration of the story of Prophet Yusuf and review what Qur’an regards distortion of the story which the existing Torah narrates. The Qur'an considers Yusuf as God's servant chosen for delivering the mission, having sovereignty over the family of Jacob, and holding power. His being chosen by God is represented in his having the dream of the prostration of the sun, the moon and eleven stars as the first special divine providence to him, and with the prostration of his father, mother and brothers before him, as the prince of Egypt, the dream came true. Some events such as rescuing Yusuf by bringing him out of the well, selling him in Egypt, his arrival in the house of Egypt, his rescue from the trap set by the wife of the prince of Egypt when he saw the Divine evidence, his ability to interpret the dreams, his release from prison and shirt’s being a means of healing are all special divine providence, in order to fulfill the divine providence for the election and sovereignty and supremacy of Yusuf, it includes him and shows the divine providence and guardianship towards his chosen servants. The Torah gives in this regard is quite different.
خلاصه ماشینی:
According to the Quranic narration, Joseph (AS) is a near and chosen servant of God, in whose life wise destiny, providence, and special divine graces are present and manage the events so that the basis for his leadership, governance, and the fulfillment of his dream regarding the prostration of the sun, moon, and stars to him is realized; therefore, God turns all efforts and conspiracies intended to destroy, humiliate, and defile Joseph (AS) into a means for his survival, exaltation, proof of innocence, sovereignty, and honor; however, in the Torah's narration, many of these matters do not exist or are reported in an inverted or different manner.
Although the Torah, in a summarized and general manner at the time of Jacob's (AS) death and through his words, explicitly mentions Joseph's (AS) selection, the neutralization of his enemies' conspiracies by God, and Joseph's (AS) enjoyment of divine blessings (Genesis 49: 22-26), when reporting the story of Joseph (AS), it not only does not consider his dream to be divine grace, but it also says nothing about its interpretation by Jacob (AS) or its fulfillment through prostration before Joseph (AS).
Explicitly in the Quran, behind all these seemingly natural events, there was a wise will and special divine grace, so that by guiding Joseph (AS) to the house of the Aziz of Egypt, the ground would be prepared for him to attain power, status, and the knowledge of dream interpretation, and the events intended by God would occur: «وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَ لِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ» (Yusuf: 21).
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