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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.”
-----------------------------------------------------------
[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.”
------------------------------------------------------------
[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.”
--------------------------------------------------------------
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.
---------------------------------------------------------
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.
-------------------------------------------------------------
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.
------------------------------------------------------------
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.”
--------------------------------------------------------------
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.”
--------------------------------------------------------------
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.”
------------------------------------------------------------
[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.”
-------------------------------------------------------------
[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.”
-----------------------------------------------------------
[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."
------------------------------------------------------------
[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.”
------------------------------------------------------------
[24.31] <- Object: Feet and Veil
This verse is repeated and already discussed under the section “9) To
cover”
---------------------------------------------------------------
[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.”
----------------------------------------------------------------
[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.”
--------------------------------------------------------------
[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.
-----------------------------------------------------------------
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."
---------------------------------------------------------------
[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.
-----------------------------------------------------------------
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?
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