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Quran
47.12. Allah läßt diejenigen, die glauben und rechtschaffene Werke tun, in Gärten eingehen, durcheilt von Bächen´. Diejenigen aber, die ungläubig sind, genießen und essen (im Diesseits), wie das Vieh frißt; das (Höllen)feuer wird ein Aufent haltsort für sie sein.
28.9. Waqalati imraatu firAAawna qurratuAAaynin lii walaka la taqtuluuhu AAasa an yanfaAAanaaw nattakhidhahu waladan wahum la yaschAAuruuna
28.9. And the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not. (Pickthall)
28.9. Und die Frau des Pharao sagte: "Ein Augentrost für mich und dich! Tötet ihn nicht, es kann sein, daß er uns nützlich ist, oder wir nehmen ihn als Sohn an", und sie waren nichts gewahr. (Ahmad v. Denffer)
28.9. Die Frau Fir´auns sagte: "(Er wird) für mich und dich ein Grund zur Freude sein. Tötet ihn nicht. Vielleicht nützt er uns oder wir nehmen ihn als Kind an." Dabei merkten sie nicht (, was sie taten). (Bubenheim)
28.9. Pharaos Frau sagte: "Er soll mir und dir eine Augenweide sein. Tötet ihn nicht! Vielleicht wird er uns nützen, oder wir nehmen ihn als Sohn an." Sie waren vollkommen ahnungslos. (Azhar)
28.9. Und die Frau von Pharao sagte: „Es ist eine Freude für mich und für dich. Tötet ihn nicht, vielleicht nützt er uns oder wir nehmen ihn zum Sohn.“ Und sie merkten nichts. (Zaidan)
28.9. Pharaos Frau sagte (als sie den Mosesknaben sah, zu ihrem Mann): "Ich und du werden an ihm Freude erleben. Bringt ihn nicht um! Vielleicht wird er uns (noch) von Nutzen sein, oder wir nehmen ihn als Kind an." Sie (ließen ihn am Leben und) merkten dabei nicht (daß sie sich einen gefährlichen Feind großzogen). (Paret)
28.9. Und die Frau des Pharao sagte: "(Er ist) mir und dir eine Augenweide! Tötet ihn nicht. Vielleicht erweist er sich als nützlich für uns, oder wir nehmen ihn als Sohn an." Aber sie waren ahnungslos. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 9
We ( 9 ) inspired the mother of Moses, saying, "Suckle him, and when you see any danger for him, cast him into the river, and fear not nor grieve, for We shall restore him to you and shall include him among the Messengers." ( 10 ) Consequently, Pharaoh's household picked him up (from the river) so that he may become their enema and cause of grief for them. ( 11 ) Really, Pharaoh and Haman and their hosts were misguided (in their scheming). Pharaoh's wife said (to him), "He is a comfort of the eyes for me and for you! Do not kill him: maybe that he proves useful to us, or we may adopt him as a son. " ( 12 ) And they were unaware (of the ultimate result).
Desc No: 9 That a son was born in the same period to an Israelite parents who was later known by the name of Moses to the world, has been omitted. According to the Bible and the Talmud, the family descended from Levi, a son of the Prophet Jacob, and the name of the Prophet Moses' father was Amram, which has been pronounced as Imran by the Qur'an. They already had two children before Moses, the elder a daughter, named Miriam, and the younger her brother, Aaron. Probably the proclamation that every male child born in an Israelite home would be killed, had not yet been issued when the Prophet Aaron was born; therefore, he was saved. The third child was born when the proclamation was in full force.
Desc No: 10 That is, "She was not commanded to cast the child into the river immediately after birth, but to suckle it till she felt a real danger for it. For instance, if she felt that the secret had been exposed and the enemies had come to know of the child's birth through some means, or through some wretched informer from among the Israelites themselves, she should place the child in a box and cast it into the river, without any hesitation. According to the Bible, the Prophet Moses' mother kept him hidden for three months after his birth. The Talmud adds that the Pharaoh's government had appointed Egyptian women who carried infants into the Israelite homes, and would make these babies cry, so as to make any hidden Israelite infants also cry and be thus discovered. This new method of spying worried Moses' mother and in order to save her child's life, she cast him into the river three months after his birth. Upto this point the version given by these Books is the same as the Qur'an's, and the event of casting the box into the river has also been described just as the Qur'an has described it. In Surah Ta Ha it has been said: Put this child in a box and place the box in the river." (v.39). The same has been said by the Bible and the Talmud. According to these, the Prophet Moses' mother made a basket of reeds and covered it with slime (tar) and with pitch to make it watertight. Then she laid the child in it and placed it in the river Nile. But the most important thing, which the Qur'an mentions, has found no mention anywhere in the Israelite traditions, that is, that the Prophet Moses' mother had done all this according to an inspiration from Allah, and Allah had already assured her that by following that device not only would her child remain safe and secure but the child would ultimately be restored to her, and that her child would become Allah's Messenger in the future.
Desc No: 11 This was not their aim, but the ultimate destiny of their act. They picked up the child through whom they were to be destoyed in the end.
Desc No: 12 What one understands from this is briefly so: "When the ark or the basket was carried by the river to the place where Pharaoh's palaces were situated, the servants of Pharaoh picked it up and took it before the king and the queen. It is just possible that the king and the queen were at that time strolling along the river bank and might have noticed the basket and ordered it to be picked up. When they saw a child in it, they could easily guess that it belonged to an Israelite family. For it came from the quarters inhabited by the Israelites, whose sons were being put to death in those days. It was understood that somebody had hidden the child for some time but when it could not be hidden any longer, it was cast to the river in the hope that it might be picked up and rescued from death. With this in view the most obedient servants. submitted that the king order the child to be killed forthwith, for it might prove dangerous for him. But the Pharaoh's wife was a woman and might even be childless. Then it was a lovely child, as Allah has reminded Moses in Ta Ha: 39, thus: "I had cast on you love from Myself." That is "I had made you such a lovely child that the beholders could not help regarding you with love." Therefore, the woman could not help feeling for him, and said to the king, "Do not kill him, but let us adopt him. When he grows up in our house as our son, he will not know that he was an Israelite: he will rather think he is one of Pharaoh's own kinsfolk, and he will be useful for us as against the Israelites." According to the Bible and the Talmud, the woman who had counselled adoption of, Moses was Pharaoh's daughter, but according to the Qur'an his wife (imra'at-u-Fir 'aun). Obviously, the direct Word of Allah is more reliable than the verbal traditions which were compiled centuries afterwards. Therefore, it is absolutely needless to translate imra'at-u-Fir 'aun as a woman of Pharaoh's family" against the Arabic idiom and usage only for the sake of seeking conformity with the Israelite traditions.
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