اضۡرِبُوۡہُ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "اضۡرِبُوۡہُ".
فَقُلۡنَا اضۡرِبُوۡہُ بِبَعۡضِہَا ۚ کَذٰلِکَ یُحۡیِ اللّٰہُ الۡمَوۡتٰی وَیُرِیۡکُمۡ اٰیٰتِہٖ لَعَلَّکُمۡ تَعۡقِلُوۡنَ
2:180.
ضَرْب (Darb) 的意思是指一件事物的同类 (Lane), 动词 ضَرَبَ (Daraba) 在13:18; 16:75 和43:58中用于不同时态而具有 “比较” 的含意。因此短语اِضْرِبُوْهُ بِبَعْضِهَا (Idribu-hu Bi-ba‘diha) 可以解释为 “把伊撒像几乎死去一样从十字架上取下的情况与一些被认为死去而实际上没有死而只是看上去像死去的人的情况相比较, 那么, 你将会发现关于伊撒被设想为死亡的真相”。
此句可表示为:这就是在伊撒几乎死去之后, 安拉是怎样给他重生的, مَوْتٰی (Mauta) 是 مَيْت (Mait) 的复数, 意为他像死一样或将要死的一个人 (Lane)。这里مَوْتٰی 这个词之所以取此意义, 是因为按照 «古兰经» 所说, 那些真正死了的人决不能复活 (21:96和23:101)
本节经文也可以表示为:于是我说, “因为他 (凶手) 的一部分犯法行为而惩罚他。这样, 安拉确是给死者以生命并向你显示他的迹象, 以便你们能以理解。” 按照这一意义, 本节和前一节经文是指一位穆斯林在麦地那被犹太人谋害。在到达麦地那时, 穆圣已与犹太人缔结一个和平与相互友好的条约。可是伊斯兰教的日益昌盛和胜利, 逐步引起他们的嫉妒, 而他们中的某些首领, 卡布•彬•阿希尔弗 (كَعْب بِنْ اَشْرَف, Ka‘b bin Ashraf) 是其中居首的一个, 开始秘密鼓动他们的族人反对穆斯林。白德尔之战后不久, 一位穆斯林妇女碰巧去一家犹太人商店买东西。店主对她做出极为侮辱性的动作。这个无助的妇女高呼救命。恰好附近有个穆斯林前去搭救。接着在扭打中店主被打死, 于是这些犹太人就向他进击并杀害了他。当开始调查此案件时, 参与这凶残行动的这些恶棍却没有一个承认这一罪恶, 而他们中的每一个人企图把犯罪责任推卸给别人。对一个穆斯林的凶杀事件就犹太人来说, 并非一件孤立的为害行动。他们的日常举止已发展为侮辱性的和挑衅性的, 并且他们总是在留心制造新的骚动 (هِشَام, Hisham), 还秘密策划暗杀穆圣本人 (اِصَابَة, Isabah)。卡布•彬•阿希尔弗是伊斯兰教的首敌也是所有这些骚动和阴谋的主要唆使者。他甚至去麦加并以他强有力的口才煽动在白德尔之战中屈辱的战败下深受刺痛的古来西人, 使他们手持天房的幕布庄严地宣誓, 他们将不休止, 直至毁灭伊斯兰教及其创始人为止。卡布还把涉及穆圣家中妇女们最庸俗下流的诗篇进行广泛传播。因为他此类反复的背叛与毒害行动和导致无罪的穆斯林致死的罪恶, 所以他被判死刑。判处死刑只是对犯法行为给以惩罚的一部分, 其余惩罚还有待后世。由于 قَتَلْتُمْ (Qataltum) 这词用了复数, «古兰经» 认为麦地那的整个犹太人集居区应对此谋杀负责。可是要将头目区别开, 加以死刑, 代词 (هُ, hu) 指的就是卡布。按照本节经文的这一含意, “安拉就是这样地赐给死者生命” 这句话意味着以牙还牙是死者以生命的有效方式, 因为这样才能防止想要暗杀的人再当凶手。以牙还牙是给死者以生命的很有效的手段, 这在2:180中间接提到。再者, “无知时代” 的阿拉伯人把尚未讨还血债的死者看作死人, 而把血债已完全还清的被杀害者看作活人。著名阿拉伯诗人哈里思•彬•希耳扎 (حَارِثْ بِنْ حِلْزَةْ, Harith bin Hilza) 说:
اِنْ نَبَشْتُمْ مَا بَيْنَ مَلْحَةَ وَالصَّاقِب، فِيْه الْاَمْوَاتُ وَالْاَحْيَاءُ (In Nabashtum ma Baina Malhata Wa’s Saqib, Fihal-Amwatu Wal Ahya’u) 就是说, 假如你在姆耳哈 (مَلْحَةَ, Malhata) 和萨吉布 (وَالصَّاقِبْ, wa’s Saqib) 之间挖掘坟墓, 你会在那里发现死人和活人, 即那些被报了杀害之仇的人。他们将受预定的惩罚。
یعنی ایسی تدبیریں بتاتا ہے جس سے وہ لوگ جو تمہارے خیال میں مُردہ تھے درحقیقت زندہ ثابت ہو جاتے ہیں۔
2:180.
Darb meaning the like of a thing (Lane), the verb Daraba is used in different tenses in 13:18; 16:75 & 43:58 as signifying "comparison." So the expression Idribu-hu Bi-ba‘diha may be interpreted as "compare the condition of Jesus in which he was taken down from the Cross as almost dead with the condition of persons who were considered dead while in reality they were not dead but only appeared as such; and you will discover the truth about the supposed death of Jesus."
The clause may signify: This is how God gave Jesus a new lease of life after he was almost dead, Mauta being the plural of Mait which means, one like dead or near death (Lane). Here the word Mauta would be taken in this sense because according to the Qur’an those actually dead never come back to life (21:96 & 23:101).
The verse may also be rendered as: Then We said, "Smite him (the murderer) for a part of his offence. Thus doth Allah give life to the dead and show you His Signs that you may understand." According to this meaning this and the preceding verse will refer to the murder of a Muslim by the Jews at Medina. On his arrival at Medina the Holy Prophet had entered into a treaty of peace and mutual good relations with the Jews. But the growing prosperity and success of Islam gradually roused their jealousy and some of their leaders, Ka‘b bin Ashraf being foremost among them, began secretly to excite their people against Muslims. A short time after the Battle of Badr a
2:180.
Important Words:
الموتی (the dead, i.e. dead persons) is the plural of میت (a dead person) which means: (1) one really dead; (2) one like dead (3) one dying or nearing death (Lane). See also under 2:20, 2:29 & 2:57.
Commentary:
In the preceding verses God related some of the misdeeds of the Israelites in order to bring home to them the fact that, in face of such conduct on their part, it was idle to expect that God would continue to bestow favours on them. In the verses under comment i.e. 2:73, 74, 75, God recounts one of their final misdeeds which filled the cup of their iniquity to overflowing and sealed their fate.
The Quran has not named the person slain, but when read with the context and the relevant facts of history, the verses appear to apply to the murder of a Companion of the Holy Prophet by the Jews at Medina. Following are some of the details of the incident which was the first public act of enmity perpetrated by the Medinite Jews against Muslims.
The Holy Prophet, on his arrival at Medina, entered into a treaty with the Jews. But the growing prosperity and success of Islam gradually roused the jealousy of the Jewish leaders and some of them began secretly to incite their people against the Muslims. The crisis came with the Battle of Badr when the jealousy of the Jews reached its highest pitch. The result was that the Jews were emboldened and assumed a highly insolent attitude towards Islam. A short time after the said battle, a Muslim lady happened to go to a Jew’s shop to make some purchases. The shopkeeper and the other Jews sitting at the shop behaved very insultingly toward her, and the shopkeeper mischievously fastened the lower part of her mantle to the upper part thereof with a thorn so that when, being unable to bear their insults, she unsuspectingly rose to depart, part of her body became naked, at which the shopkeeper and other Jews burst out laughing. This made the helpless lady cry for help. A Muslim happened to be near. Hearing her cry, he rushed to the place and in the fight that ensued the shopkeeper was killed, whereupon the Jews fell upon the Muslim and murdered him and the situation threatened to develop into a sort of a riot. This happened towards the close of the second year of the Hijrah. It is with reference to this murder that the preceding verse says, and remember the time when you slew a person and differed among yourselves about it. The Jews differed among themselves about the murder, for none of them admitted that he had committed it, though all adopted a highly insulting attitude towards the Holy Prophet when he exhorted the Jewish leaders to fear God and abstain from jeopardising the peace of the city. The result was ongoing enmity between the Jewish tribe of Banu Qainuqa‘ and the Muslims culminating in the banishment of the tribe from Medina (Hisham, Tabari & Zurqani).
But the real responsibility lay on the ringleader of the Medinite Jews—Ka‘b bin Ashraf—who had taken a leading part in inciting the Jewish tribes and kindling their hatred against the Muslims. The man was looked upon as their leader by the Jews of the whole of Arabia. He was a very rich man and a poet of eminence. Ka‘b was also a party to the treaty which was concluded between the Jews and the Holy Prophet on the arrival of the latter in Medina. Inwardly, however, he harboured deep hatred against Islam and its Holy Founder which grew in intensity as Islam made progress. When the Muslims won a decisive victory at Badr, Ka‘b, realizing that Islam was taking a deep root in the soil, thought it imperative to make strenuous efforts to extirpate the new faith. So he at once started for Mecca and there, with the aid of his powerful eloquence and stirring verses, set ablaze the fire of enmity and hatred that was already smouldering in the hearts of the Quraish, and with the skirts of the sacred curtain of the Ka‘bah in their hands, he made them take a solemn oath that they would know no rest until they had destroyed Islam and its Founder. Thereafter he toured among other tribes of Arabia and stirred them up against the Prophet and the small body of his followers. Having lighted up the fire of hatred and enmity throughout the land, he returned to Medina and began to create mischief by making scurrilous poems in which mention was made of Muslim women and the ladies nearly related to the Holy Prophet, in the most offensive language. These verses were widely published and were publicly recited by the enemies of Islam. The result of these tactics was that feelings of extreme hatred were excited in the minds of the Jews who assumed an openly hostile attitude to the Holy Prophet and his Companions, throwing to the winds their treaty obligations. It was this attitude of the Jews which emboldened them to commit such offences as the one referred to above, in open defiance of the terms of the treaty they had concluded with the Holy Prophet on his arrival at Medina (Hisham, Zurqani & Dawud).
Thus the real culprit responsible for the assassination of the Muslim referred to above was no other than Ka‘b bin Ashraf, the bold and wicked Jewish leader, who had instigated the Jews to rebellion and breach of contract. He even did not hesitate to plot against the life of the Holy Prophet (Zurqani). His guilt was an established fact. He was guilty of high treason against the State and was the arch-enemy of peace. So he was put to death by the Prophet’s command in the third year of Hijrah. It is to this sentence of death that the present verse refers when it says: then We said, "Smite him (the murderer, i.e. the real culprit) for a part of the offence against him (the murdered person)”, which meant that the sentence of death was only a partial punishment of the offence, the rest of the punishment being reserved for the Hereafter. In fact, there are certain sins which are atoned for by the punishment which is inflicted for them on the offender in this world. But the offence of wilfully killing an innocent man and particularly one who is a righteous servant of the Lord, is not adequately punished with the execution of the murderer, which is only a partial punishment. The real punishment of such an offence is Hell (4:94).
By using the word قتلتم (you slew) in the plural number, the Quran hints that the whole Jewish community of Medinawas responsible for it. For the sentence of death, however, the ringleader, who had brought about a tense atmosphere of hatred and enmity, was selected.
The clause, thus Allah gives life to the dead, signifies that retaliation is an effective form of giving life to the dead, for punishing the offender prevents the would-be assassins from committing further murders, and thus many who would otherwise have been victims of assassination are saved. That retaliation is a sure means of giving life is clearly alluded to in the Quran itself. We read in 2:180, and there is life for you in the law of retaliation, O men of understanding.
Finally, it may be noted that these verses have also been applied to the attempted murder of Jesus by the Jews (for which see Part I of the Quran published by Anjuman Taraqqi Islam, Qadian, in 1916), but recent research strongly supports the above explanation. It may also be noted that the interpretation put on this verse by some commentators that a physically dead person was restored to life is quite erroneous, being unsupported by the context of the verse as well as the authentic teaching of Islam. It is a mere legend which has no foundation in fact.
a
2:180.
64
ضَرْب (Darb) 的意思是指一件事物的同类 (Lane), 动词 ضَرَبَ (Daraba) 在13:18; 16:75 和43:58中用于不同时态而具有 “比较” 的含意。因此短语اِضْرِبُوْهُ بِبَعْضِهَا (Idribu-hu Bi-ba‘diha) 可以解释为 “把伊撒像几乎死去一样从十字架上取下的情况与一些被认为死去而实际上没有死而只是看上去像死去的人的情况相比较, 那么, 你将会发现关于伊撒被设想为死亡的真相”。
65
此句可表示为:这就是在伊撒几乎死去之后, 安拉是怎样给他重生的, مَوْتٰی (Mauta) 是 مَيْت (Mait) 的复数, 意为他像死一样或将要死的一个人 (Lane)。这里مَوْتٰی 这个词之所以取此意义, 是因为按照 «古兰经» 所说, 那些真正死了的人决不能复活 (21:96和23:101)
66
本节经文也可以表示为:于是我说, “因为他 (凶手) 的一部分犯法行为而惩罚他。这样, 安拉确是给死者以生命并向你显示他的迹象, 以便你们能以理解。” 按照这一意义, 本节和前一节经文是指一位穆斯林在麦地那被犹太人谋害。在到达麦地那时, 穆圣已与犹太人缔结一个和平与相互友好的条约。可是伊斯兰教的日益昌盛和胜利, 逐步引起他们的嫉妒, 而他们中的某些首领, 卡布•彬•阿希尔弗 (كَعْب بِنْ اَشْرَف, Ka‘b bin Ashraf) 是其中居首的一个, 开始秘密鼓动他们的族人反对穆斯林。白德尔之战后不久, 一位穆斯林妇女碰巧去一家犹太人商店买东西。店主对她做出极为侮辱性的动作。这个无助的妇女高呼救命。恰好附近有个穆斯林前去搭救。接着在扭打中店主被打死, 于是这些犹太人就向他进击并杀害了他。当开始调查此案件时, 参与这凶残行动的这些恶棍却没有一个承认这一罪恶, 而他们中的每一个人企图把犯罪责任推卸给别人。对一个穆斯林的凶杀事件就犹太人来说, 并非一件孤立的为害行动。他们的日常举止已发展为侮辱性的和挑衅性的, 并且他们总是在留心制造新的骚动 (هِشَام, Hisham), 还秘密策划暗杀穆圣本人 (اِصَابَة, Isabah)。卡布•彬•阿希尔弗是伊斯兰教的首敌也是所有这些骚动和阴谋的主要唆使者。他甚至去麦加并以他强有力的口才煽动在白德尔之战中屈辱的战败下深受刺痛的古来西人, 使他们手持天房的幕布庄严地宣誓, 他们将不休止, 直至毁灭伊斯兰教及其创始人为止。卡布还把涉及穆圣家中妇女们最庸俗下流的诗篇进行广泛传播。因为他此类反复的背叛与毒害行动和导致无罪的穆斯林致死的罪恶, 所以他被判死刑。判处死刑只是对犯法行为给以惩罚的一部分, 其余惩罚还有待后世。由于 قَتَلْتُمْ (Qataltum) 这词用了复数, «古兰经» 认为麦地那的整个犹太人集居区应对此谋杀负责。可是要将头目区别开, 加以死刑, 代词 (هُ, hu) 指的就是卡布。按照本节经文的这一含意, “安拉就是这样地赐给死者生命” 这句话意味着以牙还牙是死者以生命的有效方式, 因为这样才能防止想要暗杀的人再当凶手。以牙还牙是给死者以生命的很有效的手段, 这在2:180中间接提到。再者, “无知时代” 的阿拉伯人把尚未讨还血债的死者看作死人, 而把血债已完全还清的被杀害者看作活人。著名阿拉伯诗人哈里思•彬•希耳扎 (حَارِثْ بِنْ حِلْزَةْ, Harith bin Hilza) 说:
اِنْ نَبَشْتُمْ مَا بَيْنَ مَلْحَةَ وَالصَّاقِب، فِيْه الْاَمْوَاتُ وَالْاَحْيَاءُ (In Nabashtum ma Baina Malhata Wa’s Saqib, Fihal-Amwatu Wal Ahya’u) 就是说, 假如你在姆耳哈 (مَلْحَةَ, Malhata) 和萨吉布 (وَالصَّاقِبْ, wa’s Saqib) 之间挖掘坟墓, 你会在那里发现死人和活人, 即那些被报了杀害之仇的人。他们将受预定的惩罚。
1
یعنی ایسی تدبیریں بتاتا ہے جس سے وہ لوگ جو تمہارے خیال میں مُردہ تھے درحقیقت زندہ ثابت ہو جاتے ہیں۔
a
2:180.
80
Important Words:
الموتی (the dead, i.e. dead persons) is the plural of میت (a dead person) which means: (1) one really dead; (2) one like dead (3) one dying or nearing death (Lane). See also under 2:20, 2:29 & 2:57.
Commentary:
In the preceding verses God related some of the misdeeds of the Israelites in order to bring home to them the fact that, in face of such conduct on their part, it was idle to expect that God would continue to bestow favours on them. In the verses under comment i.e. 2:73, 74, 75, God recounts one of their final misdeeds which filled the cup of their iniquity to overflowing and sealed their fate.
The Quran has not named the person slain, but when read with the context and the relevant facts of history, the verses appear to apply to the murder of a Companion of the Holy Prophet by the Jews at Medina. Following are some of the details of the incident which was the first public act of enmity perpetrated by the Medinite Jews against Muslims.
The Holy Prophet, on his arrival at Medina, entered into a treaty with the Jews. But the growing prosperity and success of Islam gradually roused the jealousy of the Jewish leaders and some of them began secretly to incite their people against the Muslims. The crisis came with the Battle of Badr when the jealousy of the Jews reached its highest pitch. The result was that the Jews were emboldened and assumed a highly insolent attitude towards Islam. A short time after the said battle, a Muslim lady happened to go to a Jew’s shop to make some purchases. The shopkeeper and the other Jews sitting at the shop behaved very insultingly toward her, and the shopkeeper mischievously fastened the lower part of her mantle to the upper part thereof with a thorn so that when, being unable to bear their insults, she unsuspectingly rose to depart, part of her body became naked, at which the shopkeeper and other Jews burst out laughing. This made the helpless lady cry for help. A Muslim happened to be near. Hearing her cry, he rushed to the place and in the fight that ensued the shopkeeper was killed, whereupon the Jews fell upon the Muslim and murdered him and the situation threatened to develop into a sort of a riot. This happened towards the close of the second year of the Hijrah. It is with reference to this murder that the preceding verse says, and remember the time when you slew a person and differed among yourselves about it. The Jews differed among themselves about the murder, for none of them admitted that he had committed it, though all adopted a highly insulting attitude towards the Holy Prophet when he exhorted the Jewish leaders to fear God and abstain from jeopardising the peace of the city. The result was ongoing enmity between the Jewish tribe of Banu Qainuqa‘ and the Muslims culminating in the banishment of the tribe from Medina (Hisham, Tabari & Zurqani).
But the real responsibility lay on the ringleader of the Medinite Jews—Ka‘b bin Ashraf—who had taken a leading part in inciting the Jewish tribes and kindling their hatred against the Muslims. The man was looked upon as their leader by the Jews of the whole of Arabia. He was a very rich man and a poet of eminence. Ka‘b was also a party to the treaty which was concluded between the Jews and the Holy Prophet on the arrival of the latter in Medina. Inwardly, however, he harboured deep hatred against Islam and its Holy Founder which grew in intensity as Islam made progress. When the Muslims won a decisive victory at Badr, Ka‘b, realizing that Islam was taking a deep root in the soil, thought it imperative to make strenuous efforts to extirpate the new faith. So he at once started for Mecca and there, with the aid of his powerful eloquence and stirring verses, set ablaze the fire of enmity and hatred that was already smouldering in the hearts of the Quraish, and with the skirts of the sacred curtain of the Ka‘bah in their hands, he made them take a solemn oath that they would know no rest until they had destroyed Islam and its Founder. Thereafter he toured among other tribes of Arabia and stirred them up against the Prophet and the small body of his followers. Having lighted up the fire of hatred and enmity throughout the land, he returned to Medina and began to create mischief by making scurrilous poems in which mention was made of Muslim women and the ladies nearly related to the Holy Prophet, in the most offensive language. These verses were widely published and were publicly recited by the enemies of Islam. The result of these tactics was that feelings of extreme hatred were excited in the minds of the Jews who assumed an openly hostile attitude to the Holy Prophet and his Companions, throwing to the winds their treaty obligations. It was this attitude of the Jews which emboldened them to commit such offences as the one referred to above, in open defiance of the terms of the treaty they had concluded with the Holy Prophet on his arrival at Medina (Hisham, Zurqani & Dawud).
Thus the real culprit responsible for the assassination of the Muslim referred to above was no other than Ka‘b bin Ashraf, the bold and wicked Jewish leader, who had instigated the Jews to rebellion and breach of contract. He even did not hesitate to plot against the life of the Holy Prophet (Zurqani). His guilt was an established fact. He was guilty of high treason against the State and was the arch-enemy of peace. So he was put to death by the Prophet’s command in the third year of Hijrah. It is to this sentence of death that the present verse refers when it says: then We said, "Smite him (the murderer, i.e. the real culprit) for a part of the offence against him (the murdered person)”, which meant that the sentence of death was only a partial punishment of the offence, the rest of the punishment being reserved for the Hereafter. In fact, there are certain sins which are atoned for by the punishment which is inflicted for them on the offender in this world. But the offence of wilfully killing an innocent man and particularly one who is a righteous servant of the Lord, is not adequately punished with the execution of the murderer, which is only a partial punishment. The real punishment of such an offence is Hell (4:94).
By using the word قتلتم (you slew) in the plural number, the Quran hints that the whole Jewish community of Medinawas responsible for it. For the sentence of death, however, the ringleader, who had brought about a tense atmosphere of hatred and enmity, was selected.
The clause, thus Allah gives life to the dead, signifies that retaliation is an effective form of giving life to the dead, for punishing the offender prevents the would-be assassins from committing further murders, and thus many who would otherwise have been victims of assassination are saved. That retaliation is a sure means of giving life is clearly alluded to in the Quran itself. We read in 2:180, and there is life for you in the law of retaliation, O men of understanding.
Finally, it may be noted that these verses have also been applied to the attempted murder of Jesus by the Jews (for which see Part I of the Quran published by Anjuman Taraqqi Islam, Qadian, in 1916), but recent research strongly supports the above explanation. It may also be noted that the interpretation put on this verse by some commentators that a physically dead person was restored to life is quite erroneous, being unsupported by the context of the verse as well as the authentic teaching of Islam. It is a mere legend which has no foundation in fact.
a
2:180.
110
Darb meaning the like of a thing (Lane), the verb Daraba is used in different tenses in 13:18; 16:75 & 43:58 as signifying "comparison." So the expression Idribu-hu Bi-ba‘diha may be interpreted as "compare the condition of Jesus in which he was taken down from the Cross as almost dead with the condition of persons who were considered dead while in reality they were not dead but only appeared as such; and you will discover the truth about the supposed death of Jesus."
110A
The clause may signify: This is how God gave Jesus a new lease of life after he was almost dead, Mauta being the plural of Mait which means, one like dead or near death (Lane). Here the word Mauta would be taken in this sense because according to the Qur’an those actually dead never come back to life (21:96 & 23:101).
The verse may also be rendered as: Then We said, "Smite him (the murderer) for a part of his offence. Thus doth Allah give life to the dead and show you His Signs that you may understand." According to this meaning this and the preceding verse will refer to the murder of a Muslim by the Jews at Medina. On his arrival at Medina the Holy Prophet had entered into a treaty of peace and mutual good relations with the Jews. But the growing prosperity and success of Islam gradually roused their jealousy and some of their leaders, Ka‘b bin Ashraf being foremost among them, began secretly to excite their people against Muslims. A short time after the Battle of Badr a