12.79. Qala maAAadha Allahi anna/khudha illa man wadschadna mataAAanaAAindahu inna idhan ladhalimuuna
12.79. He said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrongdoers. (Pickthall)
12.79. Er sagte: "Allah verhüte, daß wir einen nehmen, außer bei wem wir unser Eigentum gefunden haben, sonst wären wir ja bestimmt Unrechthandelnde." (Ahmad v. Denffer)
12.79. Er sagte: "Allah schütze uns (davor), daß wir einen anderen nehmen als denjenigen, bei dem wir unsere Sachen gefunden haben! Wir würden sonst wahrlich zu den Ungerechten gehören." (Bubenheim)
12.79. Er erwiderte: "Gott behüte! Wir können nur den nehmen, bei dem wir unser Eigentum gefunden haben. Wir wären sonst gewiss ungerecht." (Azhar)
12.79. Er sagte: „ALLAH bewahre, dass wir jemanden festnehmen außer denjenigen, bei dem wir unser Gut fanden, sonst wären wir doch Unrecht- Begehende.“ (Zaidan)
12.79. Er sagte: "Da sei Allah vor, daß wir einen (anderen) nehmen als den, bei dem wir unser Gerät gefunden haben! Sonst wären wir Frevler." (Paret)
12.79. Er sagte: "Allah behüte, daß wir einen anderen nehmen sollten als den, bei dem wir unsere Sachen gefunden haben; wir wären sonst wahrlich ungerecht." (Rasul)
12.79. Er [Josef] sagte: "Allah bewahre, dass wir jemand anderen festnehmen als den, bei dem wir das gestohlene Gut gefunden haben. Sonst wären wir gewiss ungerecht." (Périsset)
Tafsir von Maududi für die Ayaat 78 bis 79
Then they said, "O exalted sir, ( 62 ) he has a very aged father: therefore take one of us in his stead. We see that you are a very generous man." Joseph replied, "God forbid that we should seize any other than the one with whom we have found our property ( 63 ) : for, if we do this, we shall be unjust."
Desc No: 62 The use of the title ("The exalted one") with which they addressed Prophet Joseph has given rise to the confusion that he held the same office as the husband of Zelicha held before him. Then this misunderstanding Iet the commentators to the invention of further comments, such as. AI-'Aziz had died and Prophet Joseph was appointed in his place, and Zelicha was rejuvenated by a miracle and married to him by the king. They have not stopped at this: they have, somehow or other, discovered even the conversation that took place between Prophet Joseph and Zelicha in the first night of their marriage. In fact. all this is mere fiction, for, as has already been pointed out, the word was the Arabic translation or equivalent of some Egyptian title, and was not the designation of any particular office. It was merely a title used for the high ones in Egypt like "His Excellency" or "Your Excellency", etc. As regards the said marriage, this fiction has been built on the story of Prophet Joseph's marriage in the Bible and the Talmud. According to these, he was married with Asenath, the daughter of Poti-pherah. As the name of the husband of Zelicha was Potiphar, the two names got confused together. Accordingly, when the story was handed down from the traditions of the Israelites from one commentator to the other, the name Potiphar got interchanged with Poti-pherah because the two were so like each other in sound. Consequently, the daughter in the story was replaced by "wife". Then Potiphar was "killed" in order to facilitate the marriage. Then the only remaining difficulty, that is,the disparity of their ages, was got over with the help of a miracle. She was rejuvenated so completely as to enable her to become the worthy wife of the "ruler" of the land.
Desc No: 63 The use of the words "with whom we have found our property" instead of the word "thief" is very significant. Prophet Joseph avoided the use of the word "thief" for his brother because he was not really a thief. This is called aiNaeE (touriyah), that is, to put a cover over a reality or "to hide a reality." Such a practice is allowed by the Muslim Law under certain conditions and with certain limitations. It may be practised not to gain any selfish end, but to ward off some evil or to protect and save an oppressed person from some oppressor, provided that no other course might have been left except saying something against the truth or of having a resort to a deceitful device. It is obvious that in such a case, a righteous person will not tell a blunt lie or resort to an open deceit. Instead, he will say something or do something that might not be strictly truthful or strictly right, yet at the same time is not a blunt lie, so that he might hide the reality to ward off the evil. Such a practice is lawful, legally and morally, provided that it is not practised to gain some personal or selfish ends but to ward off a greater evil with a lesser evil. Accordingly, Prophet Joseph scrupulously fulfilled all the conditions in this case. He placed the cup in the pack of his brother with his consent, but he did not ask his servants to make a search of his pack and accuse him of theft. After this, when the servants brought the brothers before him as suspects, he quietly rose from his seat and began to make a search of their packs. Then afterwards, when the brothers requested that one of them should be taken instead of Benjamin, he answered them back in their own words that he would detain only that person in whose possession the cup was found and none else. Instances of such a practice during his campaigns are found in the life history of the Holy Prophet. And this cannot be regarded as morally objectionable according to any moral or legal standard. "
){kind=link}