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  Beat your wives or “separate from them”?


By Arab Christian 

(See also the comments of Egyptian Kafir

I wrote this article in response to the mysterious translation of the verb “darb” (meaning “hit” or “beat” or “strike”) that was presented at many sites that claim to have “modern” (cheating?) translations of the Quran.

Those Islamic sites are actually directed to non-Arabic speakers, because anyone who has good command of Arabic will find those claims ridiculous.

"Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over another, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and beat them; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." (Quran 4:34 A.M. Daryabad Trans.)

They claimed that this verse didn’t really mean “to beat them,” but rather to "separate from them" or to “strike them out.”

The Agreed-upon Translations of Verse 4.34 :

1. Yusuf Ali:

"....As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)."

2. Pickthal:

"...As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great."

3. Shakir:

"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great."

4. Al-Hilali & Mohsin Khan:

"....As to those women on whose part you see ill­conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allâh is Ever Most High, Most Great."

5. Dr. T.B. Irving:

"...Admonish those women whose surliness you fear, and leave them alone in their beds, and [even] beat them [if necessary]. If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great."

6. Muhammad Sarwar:

"...Admonish women who disobey (God's laws), do not sleep with them and beat them. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme."

7. Rashad Khalifa

"....If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) beat them. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme."

8. Abdul-Majid Daryabadi:

"...And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and beat them; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand."

9. E.H. Palmer

"...But those whose perverseness ye fear, admonish them and remove them into bedchambers and beat them; but if they submit to you, then do not seek a way against them; verily, God is high and great."

10. Muhammad Ayub Khan:

"...And those whose rebellion you fear, admonish them and leave them alone in the beds, and beat them; then if they obey you, do not seek a way against them; God is surely High, Great."

11. Ahmed Raza Khan:

"...the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) beat them; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great."

12. Hassan Qaribullah & Ahmad Darwish:

"...Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great."

13. Mahmud Y. Zayid:

"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great."

14. Muhammad Asad:

"...And as for those woolen whose ill-will" you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them ;4s and if thereupon..."


====

It is amusing to see Muslims quarreling and disregarding all those translations by well-known and world-famous scholars of Islam, and made "their own translations" on obscure sites like Free-Minds.org and Progressive-Muslims.org. It proves nothing but the extreme vagueness of the Quran, to the extent that the scholarship of its finest scholars is currently being questioned.

However, they backed their claim that “darb” has “several meanings” in Arabic by providing some verses, which contain the word “darb,” but with allegedly 10 meanings, 8 of them different than beat and strike (which are both very similar in Arabic):

1) To travel, to get out: 3:156; 4:101; 38:44; 73:20; 2:273
2) To strike: 2:60,73; 7:160; 8:12; 20:77; 24:31; 26:63; 37:93; 47:4
3) To beat: 8:50; 47:27
4) To set up: 43:58; 57:13
5) To give (examples): 14:24,45; 16:75,76,112; 18:32,45; 24:35; 30:28,58; 36:78; 39:27,29; 43:17; 59:21; 66:10,11
6) To take away, to ignore: 43:5
7) To condemn: 2:61
8 ) To seal, to draw over: 18:11
9) To cover: 24:31
10) To explain: 13:17

The "modern Islamists" searched in all the Quran for verses that contain any derivative of the verb "darb," and compared all their meanings. They concluded that there are 10 meanings of the verb "darb;" each of these 10 meaning will be thoroughly analyzed through the verses supporting them.

After studying all those verses, I found that they all don’t change the meaning of “darb” in verse 4:34 at all. And the verb “darb” was CORRECTLY understood and translated as “beat.”

In fact, all those verses that include "darb" are actually figurative expressions. For example, "hit the sky" is a figurative expression; NOTHING can literally "hit" or "crash" with layers of gases, it is meant to be understood as "fly high through" the sky. Dishonest Islamists will consider this as a "different meaning" for the word "hit." So they can tell you "I'll hit you," but they actually meant "I'll fly high through you"!!!! YES, this IS their "logic."

What will I do here is going through ALL the verses in this list (hence the article is long), and prove that all of them didn't add a new meaning for the word "darb" when used against a woman (the wife). So please be patient, and sorry for making it so long.

First of all, there is a very important concept that needs to be understood:

The meaning of many verbs differ according to the OBJECTS they are applied to. I’ll use the word “hit” in English as an example, which also means "darb."

I will do exactly like those "modern Islamists," and will also get 10 meanings of the verb "hit" in the same way. Those are the 10 meanings I compiled from the verb "hit" (the nouns in the brackets are the objects to be hit):

1-Go through (Road)
2-Click (Mouse)
3-Drink (Bottle)
4-Land (Target)
5-Reach (Market)
6-Press (Brakes)
7-Go (Beach)
8-Fulfil (Spot)
9-Demonstrate (Streets)
10-Win (Jackpot)

Interpretations:

1- When someone “hits the road,” it means he “departed” or "went through the road." It surely doesn’t mean he got a hammer and hit the road. Does "hit the woman" mean "go through the woman"?

2- When I say I will “hit the Mouse,” I mean to say I will “click on the mouse.” Does "hit the woman" mean "click on the woman"?

3-When I say he "hit the bottle," what I really meant is "drink the bottle" or "drink alcohol heavily." Does "hit the woman" mean "drink the woman?"

4- When a darts player "hits the target," he didn't get the dart board and break it, he simply shot the dart and it "landed on the target." Does "hit the woman" mean "land on the woman"?

5-When my book "hits the market," it means my book "reaches the mearket." Does "hit the woman" mean "reach the woman"?

6-When I say I'll "hit the brakes," it doesn't mean I'll break the braking pedal, but rather I mean I'll "press on the brakes" to stop the car. Does "hit the woman" mean "press on the woman"?

7-When a family "hits the beach," they didn't fell from the 11th floor and "crashed" into the beach, but they "went to the beach." Does "hit the woman" mean "go to the woman"?

8-When I say its fine but it didn't "hit the spot," I meant to say its fine but didn't fulfil my need. Does "hit the woman" mean "woman fulfiled my needs"?

9-When I say the activists "hit the streets," it means the activists "demonstrated in the streets." Does "hit the woman" mean "demonstrate to the woman"?

10-When I say he "hit the jackpot" it actually means he "won the jackpot." Does "hit the woman" mean "win the woman"?

As you see, each of those sentences containing “hit” had different interpretations, according to the object used in combination with it. Putting in mind all those “different meanings” of the word “hit,” what do you understand when I say “I will hit my woman”?

 It STILL has NO other meaning than “I’ll BEAT my woman.”

The difference between, for example, “hit the road” and “hit the woman,” is the OBJECT to be hit, and NOT the meaning of “hit” itself. Maybe a new device, with a name of “Xiner” will be around, and “hitting the Xiner” will mean “power-on the Xiner.” Thus, the meaning of "hit" DEPENDS on the object to be hit. The sentence “hit the Xiner” doesn’t, under any circumstances, change or add a new meaning for “hit.”

This is the “logic” of the so-called “liberal Muslims”:

1-“Hit the Xiner” means “power-on the Xiner”
2- Both statements “hit the woman” and “hit the Xiner” use the word “hit”
3- Therefor, “hit the woman” will mean “power-on the woman” or “energize the woman”!

I hope I have clearly demonstrated the irrationality of this reasoning. This is a Non-sequitur argument. The repetition of the word "hit" in the two phrases doesn't make a connection between them, becasue each one of them is in a diffirent expression, and its meaning is understood from its own context, and not the other's. Therefor the conclusion is irrelevant.

The problem here is that they derive the meaning of "darb" from a "packedged" expression. The WHOLE expression gives a single meaning; breaking this expression and deriving new meanings from its verb is not logical. It they see this logical, then they must agree that "I'll hit my woman" in English has 10 different interpretations (Go through, Drink, Click, Land....etc).

It shoud be understood as such:

-When the object named “road” is hit, the whole statement means “go.”
-When the object named “Xiner” is hit, the whole statement means “power-on the Xiner.”
-When the object named “woman” is hit, the whole statement means “beat the woman”

Those 10 interpretations that I gave for the word hit are in fact exactly similar to what the Islamic site provided in the verses as “different meanings of the word darb.”

 The only way for “hit” to have multiple meanings is when it can be used, more than once, against a human being, and each time with different interpretations; for example, when “hit the woman” is found in the Quran to mean both “beat her” and also “abandon her,” which is not the case.

In addition, hitting part of a human will also not do the job perfectly, because the Quran can simply say “hit your feet” to mean “start walking;” thus verses mentioning the hitting of “ears” and “necks” will be dismissed. Although most of them DO support the meaning “beat,” the verses which mention hitting A WHOLE HUMAN BEING will be our ONLY guide.

What was explained here can be applied precisely in Arabic, as even the expression “hit the road” is found in Arabic as “hit in the land,” which means “travel through the land.” One of the most frequent Arabic expressions is also "hit an example," which means "give an example."

So now, with this understanding, I can start the real work.

Most of the verses in the 10 different meanings given by the Islamic site are using the verb "darb" (hit) NOT against human beings, but rather “hitting the land,” “hitting an example,” “hitting the truth”.. etc. While in the few verses that a “darb” was used against a human being, it meant to “beat” or “strike,” which confirms our understanding of the word “darb” in verse 4:34.

This is what I'll do: I’ll discuss how the meaning of “darb” is NOT CHANGED by its different interpretations in the given verses. I will use the transliteration, and word-by-word literal translation of the statement in blue in each verse, which is the place where “darb” (hit) and its object (i.e. Land) are; and above each verse you’ll find the name of the object being hit. If I encountered in a verse a phrase like this: "hit an example," I will literally translate it as is, not as "give an example" like the normal Quranic translations. Although this translation may sound vague, it will make the object to be hit easily identifiable by non-Arabic speakers.

I in fact translated all the verses ONLY TO SHOW that each time "darb" was used and had a different meaning than "beat," it was NOT against a human being, but against other materialistic and non-materialistic objects. And EACH TIME it was used against a HUMAN, it had NO other meaning than BEAT.

====
Notes:

1. The verses which mention hitting A WHOLE HUMAN BEING will have their title in red.

2. I will skip the meanings (2)[To strike] and (3)[To beat] that are provided by the Islamic site because they actually CONFIRM that women are beaten, so they will be discussed at the end, after finishing meaning number (10).

3. You don’t have to go over all the verses. You can read only the first verse in each of the eleven sections and the ones with a red title. I refuted all the verses to make my argument against the “modern” translations complete and comprehensive.

====

1) To travel, to get out: 3:156; 4:101; 38:44; 73:20; 2:273

[3:156] <- Object: Land

O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are traveling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.

Ya ayyuha allatheena amanoo la takoonoo kaa|atheena kafaroo waqaloo li-ikhwanihim itha daraboo fee al-ardi aw kanoo ghuzzan law kanoo AAindana ma matoo wama qutiloo liyajAAala Allahu thalika hasratan fee quloobihim waA|ahu yuhyee wayumeetu waA|ahu bima taAAmaloona baseerun



“daraboo” is derived from “darab,” meaning “hit.” “Fee” literally means “in.” “Al-Ardi” means “the land.” Thus, the whole statement daraboo fee al-ardi says “hit in the land” meaning something like “hit the road,” which doesn’t give a new meaning for “hit” (darab) at all.

Also, there was never something like "hit in the sea" or "hit in the city" to mean go through them. "Hit" gives that meaning only when it is against a "land." It's a known expression.

---------------------------------------------------------

[4.101] <- Object: Land

When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.

Wa-itha darabtum fee al-ardi falaysa AAalaykum junahun an taqsuroo mina aIssalati in khiftum an yaftinakumu allatheena kafaroo inna alkafireena kanoo lakum AAaduwwan mubeenan


darabtum fee al-ardi literally means “you(plural) hit in the land”

--------------------------------------------------------------
[38.44] <- Object: Grass

"And take in thy hand a little grass, and strike therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!

Wakhuth biyadika dighthan faidrib bihi wala tahnath inna wajadnahu sabiran niAAma alAAabdu innahu awwabun


biyadika dighthan faidrib bihi literally means "take in your hand a little grass, and strike therewith”

--------------------------------------------------------------

[73.20] <- Object: Land


Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others traveling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.

Inna rabbaka yaAAlamu annaka taqoomu adna min thuluthayi allayli wanisfahu wathuluthahu wat_a -ifatun mina alla_t_h eena maAAaka waA| a hu yuqaddiru allayla waalnnah a ra AAalima an lan tuhsoohu fataba AAalaykum faiqraoo ma tayassara mina alqur-ani AAalima an sayakoonu minkum mard_a wa_a_kharoona yadriboona fee al-ardi yabtaghoona min fa_d_li All_a_hi wa_a_kharoona yuqatiloona fee sabeeli Allahi faiqraoo ma tayassara minhu waaqeemoo aIssalata waatoo aIzzak_a_ta waaqri_d_oo All_a_ha qar_d_an _h_asanan wam_a_ tuqaddimoo li-anfusikum min khayrin tajidoohu AAinda Allahi huwa khayran waaAA ama ajran waistaghfiroo Allaha inna Allaha ghafoorun raheemun


yadriboona fee al-ardi literally means “they hit in the land.”

-------------------------------------------------------------
[2.273] <- Object: Land


(Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.

Lilfuqara-i allatheena ohsiroo fee sabeeli Allahi la yastateeAAoona darban fee al-ardi yahsabuhumu aljahilu aghniyaa mina aIttaAAaffufi taAArifuhum biseemahum la yas-aloona aInnasa ilhafan wama tunfiqoo min khayrin fa-inna Allaha bihi AAaleemun


darban fee al-ardi literally means “a hit in the land.”

-------------------------------------------------------------

 I will skip the next two meanings, number 2 and 3, provided by the Islamic site (“to beat” and “to strike”) because they actually CONFIRM that women are beaten, and will be discussed at the end.


4) To set up: 43:58; 57:13


[43.58] <- Object: Example

“And they say: are our gods better, or is he? They mention him not to thee save for disputation. Aye! they are a people contentious..”

“Waqaloo aalihatuna khayrun am huwa ma daraboohu laka illa jadalan bal hum qawmun khasimoona”


ma daraboohu laka literally means “what they have hit for you.” The thing that is hit here is, from its previous verse [43.57], is an example.

-------------------------------------------------------------
[57:13] <- Object: Wall

One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)! So a wall will be put up betwixt them, with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment!

Yawma yaqoolu lmunafiqoona waalmunafiqatu lillatheena amanoo on uroona naqtabis min noorikum qeela irjiAAoo waraakum failtamisoo nooran faduriba baynahum bisoorin lahu babun batinuhu feehi aIrrahmatu wathahiruhu min qibalihi alAAathabu


faduriba baynahum bisoorin literally means “a wall was hit between them” which is understood as "a wall was stroke between them."

--------------------------------------------------------------


5) To give (examples): 14:24,45; 16:75,76,112; 18:32,45; 24:35; 30:28,58; 36:78; 39:27,29

[14:24] <- Object: Example

Seest thou not how Allah sets forth a parable? - A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens,- of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.

Alam tara kayfa daraba Allahu mathalan kalimatan tayyibatan kashajaratin tayyibatin asluha thabitun wafarAAuha fee aIssama/-i


daraba Allahu mathalan literally means “Allah hit an example,” which is a very known and daily used expression meaning "give an example." It is important to mention that "darab" is used to mean "give" ONLY when the object given is an example.

------------------------------------------------------------
[14:45] <- Object: Example

"And ye dwelt in the dwellings of men who wronged their own souls; ye were clearly shown how We dealt with them; and We put forth (many) parables in your behoof!"

Wasakantum fee masakini allatheena thalamoo anfusahum watabayyana lakum kayfa faAAalna bihim wadarabna lakumu al-amthala


wadarabna lakumu al-amthala literally mean “we hit for you the example.”

-------------------------------------------------------------
[16:75] <- Object: Example

Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.

Daraba Allahu mathalan AAabdan mamlookan la yaqdiru AAala shay-in waman razaqnahu minna rizqan hasanan fahuwa yunfiqu minhu sirran wajahran hal yastawoona alhamdu lillahi bal aktharuhum la yaAAlamoona


Daraba Allahu mathalan literally means “Allah has hit an example.”

------------------------------------------------------------
[16:76] <- Object: Example

Allah sets forth (another) Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?

Wadaraba Allahu mathalan rajulayni ahaduhuma abkamu la yaqdiru AAala shay-in wahuwa kallun AAala mawlahu aynama yuwajjihhu la ya/ti bikhayrin hal yastawee huwa waman ya/muru bialAAadli wahuwa AAala siratin mustaqeemin


Wadaraba Allahu mathalan literally means “ And Allah has hit an example.”

-------------------------------------------------------------
[16:112] <- Object: Example

Allah sets forth a Parable: a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought.

Wadaraba Allahu mathalan qaryatan kanat aminatan mutma-innatan ya/teeha rizquha raghadan min kulli makanin fakafarat bi-anAAumi Allahi faathaqaha Allahu libasa aljooAAi waalkhawfi bima kanoo yasnaAAoona


Wadaraba Allahu mathalan literally means “ And Allah has hit an example.”

--------------------------------------------------------------
[18:32] <- Object: Example

Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

Waidrib lahum mathalan rajulayni jaAAalna li-ahadihima jannatayni min aAAnabin wahafafnahuma binakhlin wajaAAalna baynahuma zarAAan


Waidrib lahum mathalan literally means “and you, hit for them an example.”

-------------------------------------------------------------
[18:45] <- Object: Example

Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

Waidrib lahum mathala alhayati aIddunya kama-in anzalnahu mina aIssama-i faikhtalata bihi nabatu al-ardi faasbaha hasheeman tathroohu aIrriyahu wakana Allahu AAala kulli shay-in muqtadiran


Waidrib lahum mathala literally means “and hits for them an example.”

------------------------------------------------------------

[24:35] <- Object: Example

Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.

Allahu nooru aIssamawati waal-ardi mathalu noorihi kamishkatin feeha misbahun almisbahu fee zujajatin aIzzujajatu kaannaha kawkabun durriyyun yooqadu min shajaratin mubarakatin zaytoonatin la sharqiyyatin wala gharbiyyatin yakadu zaytuha yudee-o walaw lam tamsas-hu narun noorun AAala noorin yahdee Allahu linoorihi man yashao wayadribu Allahu al-amthala liInnasi waA|ahu bikulli shay-in AAaleemun


wayadribu Allahu al-amthala literally means “And Allah hits the examples.”

------------------------------------------------------------
[30:28] <- Object: Example

He does propound to you a similitude from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? O ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.

Daraba lakum mathalan min anfusikum hal lakum mimma malakat aymanukum min shurakaa fee ma razaqnakum faantum feehi sawaon takhafoonahum kakheefatikum anfusakum kathalika nufassilu al- ayati liqawmin yaAAqiloona


Daraba lakum mathalan literally mean “hit an example for you.”

------------------------------------------------------------
[30:58] <- Object: Example

verily We have propounded for men, in this Qur'an every kind of Parable: But if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities."

Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin wala-in ji/tahum bi-ayatin layaqoolanna allatheena kafaroo in antum illa mubtiloona


darabna liInnasi fee hatha alqur-ani min kulli mathalin literally means “We have hit in this Quran for every example for the people.”

------------------------------------------------------------
[36.78] <- Object: Example

And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?"

Wadaraba lana mathalan wanasiya khalqahu qala man yuhyee alAAi thama wahiya rameemun


Wadaraba lana mathalan literally means “And He hit an example for us.”

------------------------------------------------------------
[39.27] <- Object: Example

We have put forth for men, in this Qur'an every kind of Parable, in order that they may receive admonition.

Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin laAAallahum yatathakkaroona


Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin literally means “And we have hit in this Quran from every example for the people.”

-----------------------------------------------------------
[39:29] <- Object: Example

Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge.

Daraba Allahu mathalan rajulan feehi shurakao mutashakisoona warajulan salaman lirajulin hal yastawiyani mathalan alhamdu lillahi bal aktharuhum la yaAAlamoona


Daraba Allahu mathalan literally means “Allah hit an example.”

------------------------------------------------------------

[43.17] <- Object: Example

When news is brought to one of them of (the birth of) what he sets up as a likeness to (Allah) Most Gracious, his face darkens, and he is filled with inward grief!

Wa-itha bushshira ahaduhum bima daraba liIrrahmani mathalan thalla wajhuhu muswaddan wahuwa katheemun


bima daraba liIrrahmani mathalan literally means “in the examples hit by the Merciful.”

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[59.21] <- Object: Example

Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect.

Law anzalna hatha alqur-ana AAala jabalin laraaytahu khashiAAan mutasaddiAAan min khashyati Allahi watilka al-amthalu nadribuha liInnasi laAAallahum yatafakkaroona


watilka al-amthalu nadribuha liInnasi literally means “and these are the examples that we hit for the people.”

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[66.10] <- Object: Example

Allah sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"


Daraba Allahu mathalan lillatheena kafaroo imraata noohin waimraata lootin kanata tahta AAabdayni min AAibadina salihayni fakhanatahuma falam yughniya AAanhuma mina Allahi shay-an waqeela odkhula aInnara maAAa aIddakhileena


Daraba Allahu mathalan literally means “Allah has hit an example.”

-------------------------------------------------------------
[66.11] <- Object: Example

And Allah sets forth, as an example to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong"

Wadaraba Allahu mathalan lillatheena amanoo imraata firAAawna ith qalat rabbi ibni lee AAindaka baytan fee aljannati wanajjinee min firAAawna waAAamalihi wanajjinee mina alqawmi aIththalimeena


Wadaraba Allahu mathalan literally means “And Allah has hit an example.”

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6) To take away, to ignore: 43:5


[43.5] <- Object: Admonition

Shall We then take away from you the Admonition because ye are a people extravagant?

Afanadribu AAankumu aIththikra safhan an kuntum qawman musrifeena


Afanadribu AAankumu aIththikra literally means “shall we hit the admonition from you.” Again, this is a known expression.
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7) To condemn: 2:61


[2.61] <- Object: Humiliation

And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.

Wa-ith qultum ya moosa lan nasbira AAala taAAamin wahidin faodAAu lana rabbaka yukhrij lana mimma tunbitu al-ardu min baqliha waqiththa-iha wafoomiha waAAadasiha wabasaliha qala atastabdiloona allathee huwa adna bia|athee huwa khayrun ihbitoo misran fa-inna lakum ma saaltum waduribat AAalayhimu aIththillatu waalmaskanatu wabaoo bighadabin mina Allahi thalika bi- annahum kanoo yakfuroona bi-ayati Allahi wayaqtuloona aInnabiyyeena bighayri alhaqqi thalika bima AAasaw wakanoo yaAAtadoona


waduribat AAalayhimu aIththillatu literally means “and the humiliation was hit on him.” The humiliation is what was hit, not Moses himself.

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8 ) To seal, to draw over: 18:11


[18.11] <- Over the ears


Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

Fadarabna AAala athanihim fee alkahfi sineena AAadadan


Fadarabna AAala athanihim literally means “we have hit over their ears,” which is a common expression in Arabic that means “we will make your ears hear nothing.” Just like "hit your feet" can mean "start walking." What was hit here was the ears, NOT the people themselves.

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9) To cover: 24:31


[24.31] <- Object: Veils and Feet

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

Waqul lilmu/minati yaghdudna min absarihinna wayahfathna furoojahunna wala yubdeena zeenatahunna illa mathahara minha walyadribna bikhumurihinna AAala juyoobihinna wala yubdeena zeenatahunna illa libuAAoolatihinna aw aba-ihinna aw aba-i buAAoolatihinna awthabna-ihinna aw abna-i buAAoolatihinna aw ikhwanihinna aw banee ikhwanihinna aw banee akhawatihinna aw nisa- ihinna aw ma malakat aymanuhunna awi aIttabiAAeena ghayri olee al-irbati mina aIrrijali awi aIttifli allatheena lam ya haroo AAala AAawrati aInnisa-i wala yadribna bi-arjulihinna liyuAAlama ma yukhfeena min zeenatihinna watooboo ila Allahi jameeAAan ayyuha almu/minoona laAAallakum tuflihoona


This verse mentions the verb “darb” twice.

In the first time, it says walyadribna bikhumurihinna AAala juyoobihinna which literally means “and they should hit their veils over their bosoms,” which also doesn’t reflect that the word “darb” means “cover” as alleged. If it was, then it should be written as such: “and they should hit themselves with their veils over their bosoms.”

In the second time, wala yadribna bi-arjulihinna means “they should not hit their feet;” and here hit is meant literally to mean “hit” or “strike.”

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10) To explain: 13:17


[13:17] <- Object: Truth and Vanity

He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth Allah (by parables) show forth Truth and Vanity. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. Thus doth Allah set forth parables.

Anzala mina aIssama-i maan fasalat awdiyatun biqadariha faihtamala aIssaylu zabadan rabiyan wamimma yooqidoona AAalayhi fee aInnari ibtighaa hilyatin aw mataAAin zabadun mithluhu kathalika yadribu Allahu alhaqqa waalbatila faamma aIzzabadu fayathhabu jufaan waamma ma yanfaAAu aInnasa fayamkuthu fee al-ardi kathalika yadribu Allahu al-amthala


Two instances of "darb" here:

yadribu Allahu alhaqqa waalbatila literally means “Allah hits the truth and the vanity,” which means “Allahs explains the truth and the vanity.”

yadribu Allahu al-amthala literally means “Allah hits an example.”

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All the verses mentioned so far that were given by the Islamist site, which were intended to show that “darab” has another meaning than “beat” or “strike,” has NEVER used “darab” against a human being. Thus, all of them are irrelevant and useless in our debate.

Again, when I say I’ll hit my woman, does it have any other meaning than I’ll beat her? Despite all the other meanings to be used with OTHER objects, it has no other meaning when used with THIS SPECIFIC object.

As I said earlier, the only way for “darab” to have multipile meaning is when used against humans. And LUCKELY, there are FEW verses in the Quran that uses “darab” against humans, which were also given by the Islamic site in the next two sections.


2) To strike: 2:60,73; 7:160; 8:12; 20:77; 24:31; 26:63; 37:93; 47:4


[2.60] <- Object: Rock

And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.

Wa-ithi istasqa moosa liqawmihi faqulna idrib biAAasaka alhajara fainfajarat minhu ithnata AAashrata AAaynan qad AAalima kullu onasin mashrabahum kuloo waishraboo min rizqi Allahi wala taAAthaw fee al-ardi mufsideena


idrib biAAasaka alhajara literally means “hit the rock.”

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[2:73] <- Object: Human

So We said: "Strike him (the dead man) with a piece of it (the cow)." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.

Faqulna idriboohu bibaAAdiha kathalika yuhyee Allahu almawta wayureekum ayatihi laAAallakum taAAqiloona


idriboohu bibaAAdiha literally say “beat him with part of her.” The one to be beaten is the dead man, a HUMAN, which is equivilant to verse 4:34 where a wife to be beaten. The only meaning here for “darab” is only “strike” or "beat." The mysterious translation of "separate from them" that was used instead of "beat" in 4:34 CANNOT be applied here, because the cow and the man were definitely “not connected” to be "separated." The Islamic site ALSO agrees upon that understanding of the word “darab” here. This verse CONFIRMS that when the man was “darab,” it was meant to be “he was stroke or beaten.” Thus, it is very logical to conclude that “darab” against a woman will also mean “strike” or “beat.”

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[7.160] <- Object: Rock

We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.

WaqattaAAnahumu ithnatay AAashrata asbatan omaman waawhayna ila moosa ithi istasqahu qawmuhu ani idrib biAAasaka alhajara fainbajasat minhu ithnata AAashrata AAaynan qad AAalima kullu ona_sin mashrabahum wa_ allaln_a AAalayhimu algham_a_ma waanzalna_ AAalayhimu almanna waalssalwaÄ kuloo min -tayyibÄati maÄ razaqnaÄkum wamaÄ _ alamoon a wal a kin k a noo anfusahum ya limoona


idrib biAAasaka alhajara literally means “hit the rock.”

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[8:12] <- Object: Human Necks

Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them."

Ith yooh ee rabbuka il a almal a -ikati annee maAAakum fathabbitoo alla_th eena a manoo saolqee fee quloobi allat_h eena kafaroo aIrruAAba faidriboo fawqa al-aAAnaqi waidriboo minhum kulla bananin


faidriboo fawqa al-aAAnaqi waidriboo minhum kulla bananin literally means “hit over the necks and hit from them all their fingers.” The first “hit” meant “beat” and the second meant “cut-off.” Both objects here are not whole bodies, but only parts (necks and fingers), and I don't think the "modern Islamists" will prefer to use either one, since the first is the correct meaning they reject, and the second ("cut off") is not softer than "beat."

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[20.77] <- Object: Road

We sent an inspiration to Moses: "Travel by night with My servants, and strike a dry path for them through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."

Walaqad awÄhaynÄa ilaÄ moosÄa an asri biAAibÄadee faidÄrib lahum -tareeqan fee albahÄri yabasan lÄa takhafu darakan wala takhsha


faidÄrib lahum -tareeqan literally means “so hit a road for them.”

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[24.31] <- Object: Feet and Veil

This verse is repeated and already discussed under the section “9) To cover”

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[26:63] <- Object: Sea

Then We told Moses by inspiration: "Strike the sea with thy rod." So it divided, and each separate part became like the huge, firm mass of a mountain.

Faawhayna ila moosa aniidrib biAAasaka albahra fainfalaqa faka_na kullu firqin kaalt_t awdi alAAa eemi


aniidrib biAAasaka albahra literally means “to hit with your stick the sea.”

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[37.93] <- Object: Human

Then did he turn upon them, striking (them) with the right hand.

Faragha AAalayhim darban bialyameeni


That’s a good one. Here, darban bialyameeni literally means “hit them [people] with the right [hand].” According to this verse, when verb “daraban” is applied to humans, it meant “beat” or the similar word “strike.” It can never mean “separate them from your right hand,” as it sounds completely ridiculous. The Islamic site ALSO agrees that “darab” here means “strike.”

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[47:4] <- Object: Human Necks

Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of
Allah,- He will never let their deeds be lost.

Fa-itha laqeetumu allatheena kafaroo fadarba aIrriqabi hatta itha athkhantumoohum fashuddooalwathaqa fa-imma mannan baAAdu wa-imma fidaan hatta tadaAAa alharbu awzaraha thalika walaw yash_a o All_a hu lainta_s ara minhum wala_ kin liyabluwa baAA_d akum bibaAA_d in waa|a_th_ eena qutiloo fee sabeeli All_a_hi falan yu_d_illa aAAm_a_lahum


fadarba aIrriqabi literally means “the hit of the necks.” Here it meant to say “beaten on their necks,” and the Islamic site agrees upon that.

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3) To beat: 8:50; 47:27


[8:50] <- Object: Human Faces

If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) they smite their faces and their backs, (saying): "Taste the penalty of the blazing Fire-

Walaw tara ith yatawaffa allatheena kafaroo almala-ikatu yadriboona wujoohahum waadbarahum wathooqoo AAathaba alhareeqi


yadriboona wujoohahum literally means “hit their faces,” which is translated by the Islamic site as "beat their faces."

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[47:27] <- Object: Human Faces

But how (will it be) when the angels take their souls at death, and smite their faces and their backs?

Fakayfa itha tawaffat-humu almala-ikatu yadriboona wujoohahum waadbarahum


yadriboona wujoohahum literally means “hit their faces.” Just like the previous verse.

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In conclusion, all the verses that contain “darb” against a human are understood by their context, and agreed by the Islamic “modern scholars,” to mean "beat" or "strike" that human. Why do they consider verse 4:34 to be a “special case” and translate "darb" to "separate from them"?

Maybe because it's a bit harsh? 


  what a bunch of  deceivers.


beating = leave ??? what a pathetic and DESPERATE attempt to justify this act, the Arabic word idribohunna Driven from the root word Darab Does not have any other meaning than Beat WHEN it comes to MEAN "Yadreb Ahadan" = Hit someone , Idriboohunna أضربوهن means beat them (for female plural), Adriboo Anhunna اضربوا عنهن IS the one that means abandon or leave them...here is the Arabic lexicon (Qamoos al muheet) on this word :

http://lexicons.ajeeb.com/html/7071942.html


so lets see the verse , I highlighted the word :




it says Idriboohunna اضربوهن, not Adribu Anhunna أضربوا عنهن....the meaning is totally different, but of course , LYING AND DECEIVING is in the blood of Muslims , why not deceive some naive English speaking people in some Arabic words? no wonder why this sect is a FAILURE in the Arab world and have absolutely no ground there.

 

 

 

 

 

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