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54.38. Und es ereilte sie ja am frühen Morgen eine beständige Strafe.

[ alQamar:38 ]

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Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

Tafsir auf englisch:
Ibn Kathir (NEU!) Jalalain ibn Abbas

12.29. Yuusufu aAArid AAan hatha waistaghfiriilidhanbiki innaki kunti mina alkhati-iina

12.29. O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the sinful. (Pickthall)

12.29. Jusuf, wende dich ab hiervon, und du, bitte um Verzeihung für deine Sünde, du bist eine von den Überschreitern." (Ahmad v. Denffer)

12.29. Yusuf, lasse davon ab! Und (du, jene,) bitte um Vergebung für deine Sünde! Du gehörst ja zu denjenigen, die Verfehlungen begangen haben." (Bubenheim)

12.29. Joseph, rede nicht mehr davon! Und du, Frau, bitte um Vergebung für deine sündhafte Tat, denn du hast dich in die Reihe der Sünder gestellt." (Azhar)

12.29. Yusuf, verschweige dies! Und du (Ehefrau), bitte um Vergebung für deine Sünde. Gewiß, du warst eine der bewusst Verfehlenden.“ 1 (Zaidan)

12.29. Joseph! Laß davon ab! Und (du, Frau) bitte (Allah) um Vergebung für deine Schuld! Du hast dich versündigt." (Paret)

12.29. O Yusuf, wende dich ab von dieser Sache, und du (, o Frau), bitte um Vergebung für deine Sünde. Denn gewiß, du gehörst zu den Schuldigen." (Rasul)

Tafsir von Maududi für die Ayaat 23 bis 29

Now the woman in whose house he was began to tempt him, and one day she closed the doors and said, "Come here." Joseph replied, "May Allah protect me from this! My Lord has given me a good abode: (and should I, then, misbehave like this?) Such workers of iniquity never fare well. " ( 21 ) She advanced towards him, and he also would have advanced towards her, had he not perceived his Lord's argument. ( 22 ) This was so that We may remove indecency and immodesty from him; ( 23 ) indeed he was one of Our chosen servants. At last Joseph and she raced towards the door one behind the other and she rent his shirt (pulling it) from behind, and they met her husband at the door. Seeing him, she cried out, "What punishment does the one deserve who shows evil intentions towards your wife? What else than this that he should be put in prison or tortured with painful torment ?" Joseph said, "It was she who solicited me." At this a member of her own family gave the circumstantial evidence, ( 24 ) saying, "If the shirt of Joseph is rent from the front, the woman speaks the truth and he is a liar. And if his shirt is rent from the back, she speaks a lie and he is truthful. ( 25 ) When the husband saw that the shirt was rent from the back, he said, "This is one of your cunning devices: your devices are very cunning indeed ! Joseph !leave this matter. And, O woman, beg forgiveness for your sin, for you' were indeed the wrong-doer. " 25a

Desc No: 21
Generally the commentators and translators are of the opinion that Prophet Joseph used (Rabbi "My Lord") for the master of the house, and what he meant to imply by way of argument was this: "My Lord has treated me very kindly and kept me well in the house. How can I, then, be so disloyal and ungrateful as to commit adultery with his wife?" I, however, strongly differ with such a translation and commentary. Though the Arabic usage of (rabb) admits of such a meaning, I have two strong reasons against this here. First, it is far below the dignity of a Prophet to refrain from a sin because of the regard he had for some person other than Allah. Second, there is not a single instance in the Qur'an that a Prophet ever called anyone other than Allah his "rabb." Prophet Joseph himself differentiates between his creed and that of the Egyptians making it plain that his ( "rabb" : Lord) was Allah, while they had made other human beings their "rabb". Then this verse should be considered from another point of view: when ("rabbi") may also mean "My Lord", Prophet Joseph might have invoked Allah. Why should then one take the other meaning, "my master", which most surely implies something that is against the right creed? 

Desc No: 22
"His Lord's argument" means inspiration from Allah to rouse his conscience to the fact that it was not worthy of him to yield to the temptation by the woman. As regards the question, "What was that argument", it has been stated in the preceding verse, that is, "My Lord has shown much kindness towards me. Should I, then, misbehave like this? Such workers of iniquity never fare well. " This was the "Divine argument" that saved Prophet Joseph in the prime of youth from that great temptation. The significance of "Joseph also would have advanced towards her, had he not seen his Lord's argument" is this: "Even a Prophet like Joseph (Allah's peace be upon him) could not have been able to save himself from sin, had not Allah guided him rightly with His argument. Incidentally, this verse makes plain the nature of the "Immunity" of Prophets from sin. It does not mean that a Prophet is infallible and incapable of committing any error, offence or sin or doing wrong or making a mistake. What it means is this: though a Prophet possesses passions, emotions, and carnal desires like other human beings, and is capable of committing a sin, he is so virtuous and God-fearing that he never deliberately cherishes any evil intentions, for he is endowed with such great arguments from his Lord as do not allow the lusts of the flesh over-power the voice of his conscience. And if ever he succumbs inadvertently to any of the human weaknesses, Allah at once sends a Revelation to him to set him on the right path. For the consequences of his error do not remain confined to his own person but react on the whole mankind, for even his slightest error might mislead the world to the most horrible sins. 

Desc No: 23
" that We may remove indecency and immodesty from him" implies two things. First, "It was because of Our grace that he could perceive Our argument, and save himself from sin, for We willed to remove indecency and immodesty from Our chosen servant. " The second meaning is rather deeper: This incident took place in the life of Joseph because this was essential for his spiritual training: "It was Our will to pass him through this hard test so that he should become immune from indecency and immodesty, for he would have to apply all his powers of piety to withstand such a great temptation, and thus become really so strong as not to yield to such things in future as well" . The importance and the need of such a hard training becomes quite obvious, if we keep in view the moral conditions of the Egyptian society of that period. We can have a glimpse of this from vv. 30-32. It appears that the women in general and the "ladies" of high society in particular, enjoyed almost the same sexual freedom as is rampant today in the "civilized" West and in the Westernized East. Allah made arrangements for the special training of Prophet Joseph in the house of his master because he had to perform his Divine Mission in a perverted society, and that too as a ruler and not as a common man. It is thus obvious from the behaviour of those "ladies" of high rank, who did not feel any shame nor modesty in openly admiring the beauty of the young slave and from that of the "lady" of the house who was not ashamed of confessing openly that she did her best to tempt him and would continue to do so, that they would have done all they could to allure the young handsome ruler. Thus Allah not only made Prophet Joseph strong enough to resist such temptations in future by passing him through the hard test, but also filled the ladies with despair of gaining any "success" in this matter. 

Desc No: 24
It appears that when the master of the house came on the scene, he was accompanied by a person of his wife's household. When he heard the story of the incident, he made this proposal: "As each of them accuses the other and there is no eye-witness of what happened between the two, the matter should be decided by the help of the circumstancial evidence, by examining the condition of Joseph's shirt." Obviously this was a very reasonable way of deciding the matter, and there was, therefore, no need to resort to a miracle. According to some traditions this witness was an infant, lying in the cradle, whom Allah had given the power of speech for giving this evidence. As this story is not supported by any authority, there is no reason why the obvious, plain and reasonable thing should not be accepted that the witness was a wise and experienced member of the family of the wife, instead of having resort to a miracle based on an unauthentic tradition. 

Desc No: 25
This is what was implied in the evidence: "If Joseph's shirt is rent from the front, it means that Joseph is the aggressor and she has struggled to defend her honour. But if the shirt is rent from the back, it is obvious that he must have been running away from her and she must have been tugging from behind" . The circumstancial evidence implied another thing. As the witness invited the master's attention to Prophet Joseph's shirt only, it meant that there was no sign at al! of violence on the garments of the woman, for had he been the aggressor, there must have been some signs of violence on her garments.
25a. A comparative study of the story as given in the Qur'an and in the Bible and the Talmud will be worthwhile.
The Bible says, "And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, that she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out. And she laid up his garment by her, until his lord came home...And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled. And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound." (Gen. 39: 12-16, 19-20).
The clumsy manner of the above version is obvious. It appears from this that Prophet Joseph's garment was so shaped that the whole of it fell into her hands when she tugged it. Then he ran away all naked, leaving it with her, as if to supply her with a clear proof of his own guilt.
Now let us turn to the Talmud. It says `....hearing the accusation, Potiphar commanded at once that the lad should be whipped severely. Then he carried Joseph before the judges............They ordered that the rent garmtent should be brought to them and upon an examination of the same, they pronounced Joseph "not guilty".' (The Talmud Selections, H. Polano, pp. 81-82). Obviously this version is also faulty, for it cannot be imagined that a person of such a high rank would himself take the case to a court that his own slave had tried to assault his wife criminally. Incidentally, this Qur'anic version of the story is a clear proof of the fact that it has no copied stories from the Israelite traditions as the pseudoorientalists allege, but has, on the other hand, corrected them and told the real facts to the world.   "

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