12.53. Wama obarri-o nafsii inna alnnafsalaammaratun bialssuu-i illa ma rahimarabbii inna rabbii ghafuurun rahiimun
12.53. I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. my Lord is Forgiving, Merciful. (Pickthall)
12.53. Und ich spreche nicht die eigene Seele frei, bestimmt tragt ja die Seele ja das Böse auf, außer wo mein Herr sich erbarmt hat, mein Herr ist ja verzeihend, barmherzig. (Ahmad v. Denffer)
12.53. Und ich spreche mich nicht selbst frei. Die Seele gebietet fürwahr mit Nachdruck das Böse, außer daß mein Herr Sich erbarmt. Mein Herr ist Allvergebend und Barmherzig." (Bubenheim)
12.53. Ich spreche mich von der Schuld nicht frei. Die Seele treibt gewiss zum Bösen. Es sei denn, Gott nimmt einen in seine Barmherzigkeit auf. Gott, mein Herr, vergibt und erbarmt sich unermesslich." (Azhar)
12.53. Und ich spreche meinem Ego keine Unschuld ab, gewiß, das Ego gebietet doch Verwerfliches außer denjenigen, denen ALLAH Gnade erwies. Gewiß, mein HERR ist allvergebend, allgnädig.“ (Zaidan)
12.53. Und ich behaupte nicht, daß ich unschuldig sei. Das (Menschen-) Wesen verlangt (nun einmal) gebieterisch nach dem Bösen (inna n-nafsa la-ammaaratun bis-suu'i), - davon sind jene ausgenommen, derer mein Herr sich erbarmt. Er ist barmherzig und bereit zu vergeben." (Paret)
12.53. Und ich behaupte nicht, daß ich unschuldig bin; denn das (Menschen-)Wesen gebietet oft Böses; davon sind jene ausgenommen, derer mein Herr Sich erbarmt. Wahrlich, mein Herr ist Allverzeihend, Barmherzig." (Rasul)
Tafsir von Maududi für die Ayaat 52 bis 53
(Joseph said ( 46 ) ) "By this enquiry, I meant to let him (Al-`Aziz) know that I did not play him false secretly and that Allah does not lead to success the machinations of deceivers. Yet I am not holding my soul to be immune from sin, for the soul incites to evil, except of the one on whom my Lord shows mercy. Indeed my Lord is Forgiving and Merciful. "
Desc No: 46 Prophet Joseph might have said these words in the prison when he came to know the result of the enquiry. But some commentators, including great scholars like Ibn Taimiyyah and Ibn Kathir, regard this sentence to be a continuation of the preceding speech of the wife of AI-'Aziz. They argue that this sentence has been placed contiguous to her preceding speech without any dividing word between them to indicate that her speech had ended at "he is absolutely in the right", and that the succeeding words were spoken by Prophet Joseph. They construe that if two speeches made by two different persons are placed in contiguity, they must be separated by means of Borne definite word, or there must be some definite clue to it. As neither of these two things exists in this case, it may rightly be construed that the words contained in v. 52 are the continuation of her preceding speech in v. 51. I, however, am surprised how a great scholar of Ibn Taimiyyah's insight has missed this point that the characteristic of a speech is in itself a clear and self-sufficient clue. Her confession in v. 51 fits in with her low character, but obviously the succeeding dignified and grand speech in v. 52 is too high for her. That fits in only with the noble character of Prophet Joseph. It is obvious that this must have been uttered by one, who was righteous, generous, humble and God-fearing. It is by itself a clear evidence that it could not have come out of the mouth of the one, who said, "Come here", and "What punishment dces the one deserve, who shows evil intentions towards your wife?" and "......if he will not yield to my bidding, he shall be cast into prison." On the other hand, such a pure speech fitted in with the one who said, "May Allah protect me! My Lord has shown so much kindness towards me. Should I, then, misbehave like this?" and " my Lord! I prefer imprisonment to that to which they invite me. If Thou dost not ward off their cunning devices from me, I might be caught in their snares." Therefore one cannot ascribe such a pure speech to the wife of AI-'Aziz unless there is a clear clue showing that by that time she had repented and believed and mended her ways, but there is no such clue. Thus it is clear that this speech must have been made by Prophet Joseph (Allah's peace be upon him). "
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