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52.45. Lasse sie nur, bis sie ihrem Tag begegnen, an dem sie wie vom Donnerschlag getroffen zusammenbrechen werden,

[ atTur:45 ]

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Alle Suren anzeigen | Ansicht von Surah Yusuf (12)  Ayah: 34


Medina-Musshaf Seite 239

Mehr Übersetzungen

Tafsir auf arabisch:
Ibn Kathir Tabari Jalalain Qurtubi

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

12.34. Faistadschaba lahu rabbuhu fasarafaAAanhu kaydahunna innahu huwa alssamiiAAu alAAaliimu

12.34. So his Lord heard his prayer and fended off their wiles from him. Lo! He is Nearer, Knower. (Pickthall)

12.34. Und sein Herr antwortete ihm und wandte ihre List von ihm weg, Er ist ja der Hörende, der Wissende. (Ahmad v. Denffer)

12.34. Da erhörte ihn sein Herr und wendete ihre List von ihm ab. Er ist ja der Allhörende und Allwissende. (Bubenheim)

12.34. Gott erhörte seine Bitte und wendete ihre List von ihm ab. Gott hört und weiss alles. (Azhar)

12.34. Dann erhörte sein HERR seine Bittgebete und wandte ihre List von ihm ab. Gewiß, ER ist Der Allhörende, Der Allwissende. (Zaidan)

12.34. Da erhörte ihn sein Herr und wandte ihre List von ihm ab. Er ist der, der (alles) hört und weiß. (Paret)

12.34. Da erhörte ihn sein Herr und wendete ihre List von ihm ab. Wahrlich, Er ist der Allhörende, der Allwissende. (Rasul)

Tafsir von Maududi für die Ayaat 32 bis 34

She said, "Well, this is he concerning whom you blamed me. No doubt, I sought to seduce him and he escaped. Yet if he does not yield to my bidding, he shall be cast into prison, and shall be humbled and disgraced. " ( 27 ) Joseph said, "My Lord! I prefer imprisonment to that to which they invite me. If Thou dost not ward off their cunning devices from me, I may be caught in their snare, and become one of the ignorant. " ( 28 ) His Lord granted his prayer and warded off their guile from him. ( 29 ) Indeed, He hears everyone and knows everything.

Desc No: 27
This open demonstration of her love and declaration of her immoral designs show that the moral condition of the higher class of the Egyptian society had declined to the lowest ebb. It is quite obvious that the women whom she had invited must have been ladies belonging to the upper most stratum of the society. The very fact that she presented her beloved before them without any hesitation in order to convince them of his beauty and youth that had urged her to fall in love with him, shows that there was nothing uncommon in this demonstration. Then these ladies did not reproach her but themselves practically demonstrated that, in those circumstances, they themselves would have done the same that she did. Above all, the hostess did not feel that it was immodest to declare openly, "No doubt, I sought to seduce him and he succeeded in escaping from me. Yet I am not going to give him up. If he will not do as I bid him, he shall be cast into prison and humbled and disgraced" . Incidentally, this also shows that the modern Western people and their Westernised disciples in the East are not justified in claiming the credit for giving full "freedom" to the woman. For this "progress" is no new thing: it was in vogue in Egypt in its full glory thousands of years before this. 

Desc No: 28
In order to grasp the full significance of this prayer of Prophet Joseph, we should try to form a mental picture of the circumstances in which he was placed at that time. In the light of this passage the picture will be something like this. "There is the handsome young man of twenty in the prime of his life, who has brought health and vigour of youth from the desert into Egypt, after passing through the ordeal of forced slavery and exile. Fortune has placed him in the house of one of the highest dignitaries in the capital of the most civilized country of the world at the time. There this handsome young man meets in the prime of life with a strange experience. The lady of the house in which he has to live day and night falls passionately in love with him and begins to tempt and seduce him.Then the fame of his beauty spreads all over the capital and the other ladies of the town also become enamoured of him. Now this is the critical position. He is surrounded on all sides by hundreds of beautiful snares that have been spread to entrap and catch him unawares. All sorts of devices are employed to excite his passions and entice him: wherever he goes he encounters sin lying in ambush with all its charms and allurements and waiting for an opportune moment to make a surprise attack upon him. Such are the circumstances that are tempting him with sin, but the pious young man successfully passes through the ordeal, set for him by Satan, with the self-control that is praiseworthy indeed. But it is all the more praiseworthy that he does not feel any pride for showing such extraordinary piety in such trying and tempting circumstances. On the other hand, he very humbly invokes his Lord to protect him from those traps of sin, for he is afraid of the common human weaknesses and cries out, "My Lord, I am weak ! I fear lest these temptations should over-power me, I would rather prefer imprisonment to doing such an evil thing into which they are tempting to ensnare me. "
In fact, that was the most important and critical period of Prophet Joseph's training, and this hard ordeal helped to bring forth all his latent virtues of which he himself was unaware up to that time. Then he himself realized that Allah had endowed him with the high and extraordinary qualities of honesty, fidelity, piety, charity, righteousness, self-control, balance of mind, and he made full use of these when he gained power in Egypt. 

Desc No: 29
Allah warded off their guile from Prophet Joseph by strengthening his character in such a way as to make ineffective all their devices to ensnare him, This also implies that Allah opened the door of prison for him in order to keep him safe from their tricks and temptations.   "

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