2:73 How was the murderer caught?

[Mubashir]

Dear All upon reading 2:73 the following questions arose. Not sure if we are to take the literal translations which implies a miracle that happened or another version that shows that it was a matter of applying the law (life for life) that deters murder and saves life:

How was the murderer found out? We read several translations that seem to apply that the murdered corpse was to be hit with the flesh of the slaughtered cow and the dead man came to life and identified the murderer:

2:73

Abdel Haleem:
 
We said, 'Strike the [body] with a part of [the cow]': thus God brings the dead to life and shows His signs so that you may understand.


Then again we read the following interpretations which show a different meaning:

Asad:

We said: "Apply this [principle] to some of those [cases of unresolved murder]: in this way God saves lives from death and shows you His will, so that you might [learn to] use your reason."


Laila Bakhtiar

So We said: Turn him away with some of it! Thus, God gives life to the dead, and He causes you to see His signs, so that perhaps you will be reasonable.

Amatul:

So We said, `Judge it in the context of its other circumstances.' That is how Allah brings the dead (for Jesus being dead to all appearances) to life, and He shows you His signs so that you may refrain (from evil).

Shabbir:

And We said, "Apply this *Law to relevant cases of unsolved murder. This is how Allah gives life to the dead. (The Law that saves lives indeed gives you life (2:179). And He expounds His Messages for you to use your sense. (13:11).

Parwez:

The psychological condition of superstitious people is such that anything out of the ordinary causes them to be fearful (22/31). Knowing this, Allah said: Ask all those whom you suspect of the murder to touch some part of the corpse.” (When the culprit came close to the corpse his fearful demeanour gave him away.) Thus Allah unveiled the murderer who was punished for his crime. Retributive justice which punishes criminals safeguards a nation's life (2/179). You should therefore, use your intellect and insight to solve such problems (13/11).

Muhammad Ahmed - Smira:

We had pronounced already: "Slay (the murderer) for (taking a life)." Thus God preserves life from death and shows you His signs that you may understand.

[Truth Seeker]

Salaam Mubashir,

Having looked at the verse in question, it seems that indeed a miracle had taken place in which the corpse was brought to life.

The people were disputing about a murder. God wanted to expose what they were hiding (in effect exposing the murderer/s)
Then a command was given to strike the corpse with 'part of it 'or more accurately 'part of her'. The arabic word is 'biba'diha'.

 'Ha' is the key here. It is linked to the heifer in 2.71 that was eventually slaughtered: 'fadhabahūhā' means 'so they slaughtered her'. Something miraculous happened to the corpse upon striking as immediately after we are told 'Like this revives Allah the dead and shows you his signs'

There is no mention of the corpse pointing out his murderer or speaking, that is an inference by translators. Whatever happened after the corpse came to life, led to the exposure of the truth.

This is another miracle recalled in the Quran amonst many others. They all took place for the previous generations and ceased when the Quran was revealed:

17:59 'Nothing prevents Us from sending signs, except the fact that previous peoples denied them ..'

[Mubashir]

Thanks Truth Seeker for your comments. As this is not a standard method of exposing a disputed murder one wonders what was the reason for Allah to mention this incident?

Since the story does not start with people disputing Allah's power of resurrection but rather a dispute about a murder (who did it? blame going around, whether it was justified or not? Some people perhaps saying "Don't look at me, I did'nt do it" etc. etc.), we can safely assume the miracle here was to expose the murderer and not to demonstrate Allah's powers of resurrection.

Interestingly I ran into a unique interpretation by Dr. Kamal Omar which seems to suggest that a resucitation took place and in this way Allah pointed out a way to revive a seemingly dead person. Just sharing:

2:74 So We said: 'œStrike him (on his chest) by means of a part (i.e., the upper limb) of this (his own deadbody). In this way Allah revives the (apparently) lifeless and He (thus) explains to you His (natural scientific) laws so that you may use your intellect.

[Caroline]

Interestingly I ran into a unique interpretation by Dr. Kamal Omar which seems to suggest that a resucitation took place and in this way Allah pointed out a way to revive a seemingly dead person. Just sharing:

2:74 So We said: 'Strike him (on his chest) by means of a part (i.e., the upper limb) of this (his own deadbody). In this way Allah revives the (apparently) lifeless and He (thus) explains to you His (natural scientific) laws so that you may use your intellect.

That is an interesting interpretation. Thanks for sharing

[Joseph Islam]

Salamun Alaikum all,

I share my humble perspective on this verse:

UNDERSTANDING VERSES 2:72-73
http://quransmessage.com/articles/verse%202-72%20FM3.htm

Regards,
Joseph.

[optimist]

Dear Joseph Islam....assalamu alaikum....I liked your detailed analysis of the verse,  however, I want to highlight some points for your thinking.   Let me extract first from your post 'details furnished by the quran'.  Kindly refer to my comments in blue

DETAILS FURNISHED BY THE QURAN

A soul was killed (2:72)   No comments
Although a 'nafs' is a feminine noun (plural anfus and nufus), it can represent either gender. However, the 'hu' in 'idhribu'hu' (strike him) is a masculine singular pronoun therefore the corpse was most likely a male.  No comments
There was an act of deliberate concealment (2:72).  No comments
The truth of the matter was to be manifested by God (2:72).  No comments
A female sacrificial cow (heifer) has some relevance in matters of disputed killings. Due to the limited information in the Quran, it appears that the primary audience to whom the narrative is directed (Children of Israel) were clearly familiar with this practice. (2:73)   The following points needed to be noted in this regard.
1.  The people had great reverence to cow (in the previous verses, one of the reasons for the request to slaughter the cow, for sure, would be that their hearts would be purged of dedication to calf-worship....the last part of the verse stating this incident mentions that they did not really want to do so due to their devotion to the calf)
2.  Allah manifested the truth using their own superstitious mentality.  It was requested all those who are suspected of murder to touch the dead with a part of cow (creating a false fear instilled in their minds that the real culprit will be exposed once he touches the cow) and when the culprit came close to the corpse his fearful demeanour gave him away and thus the culprit got identified.
An analogy is imparted with which God brings the dead to life (2:73).   The real culprit was caught and punished for the crime.  Plese note the verse; “And there is life for you in the law of retaliation”(2:179).  In other words, retributive justice which punishes criminals safeguards a nation’s life 
This incident was to serve as a 'portent' to those who witnessed the event so that people could understand (2:73). It is merely narrated to the Children of Israel to remind them.   This incident will serve a purpose because we should use our intellect and insight to solve such problems

[Joseph Islam]

Salamun Alaikum Optimist, 

Please see my responses in red to your comments in blue.

A female sacrificial cow (heifer) has some relevance in matters of disputed killings. Due to the limited information in the Quran, it appears that the primary audience to whom the narrative is directed (Children of Israel) were clearly familiar with this practice. (2:73)  The following points needed to be noted in this regard.
1.  The people had great reverence to cow (in the previous verses, one of the reasons for the request to slaughter the cow, for sure, would be that their hearts would be purged of dedication to calf-worship....Reverence of a cow is one thing, connecting it to this incident of an instruction to slaughter a cow is another. Just because there is a ‘cow’ in both incidents, does not mean they are connected. With respect, I find no evidence for your comment: “for sure, would be that their hearts would be purged of dedication to calf-worship”? the last part of the verse stating this incident mentions that they did not really want to do so due to their devotion to the calf) Please can you explain which part you refer to?
2.  Allah manifested the truth using their own superstitious mentality.  It was requested all those who are suspected of murder to touch the dead with a part of cow (creating a false fear instilled in their minds that the real culprit will be exposed once he touches the cow) Where are these brackets in the Quran? This is only an interpolation and when the culprit came close to the corpse his fearful demeanour gave him away and thus the culprit got identified. Please can you tell me where is this in the Quran? I respectfully find this only an interpolation.
An analogy is imparted with which God brings the dead to life (2:73).   The real culprit was caught and punished for the crime.  Please can you tell me where the Quran says this? Plese note the verse; “And there is life for you in the law of retaliation”(2:179). This verse is directed at believers. The incident in 2:73 is being narrated to the People of the Book.  In other words, retributive justice which punishes criminals safeguards a nation’s life 
This incident was to serve as a 'portent' to those who witnessed the event so that people could understand (2:73). It is merely narrated to the Children of Israel to remind them.   This incident will serve a purpose because we should use our intellect and insight to solve such problems The Quranic details are intentionally sparse, they are directed at a particular community who are being reminded of a specific incident. How is this directed at us?


Regards,

Your brother in faith,
Joseph. 

[optimist]

Salam,
Please refer to my comments in green.

Salamun Alaikum Optimist, 

Please see my responses in red to your comments in blue.

A female sacrificial cow (heifer) has some relevance in matters of disputed killings. Due to the limited information in the Quran, it appears that the primary audience to whom the narrative is directed (Children of Israel) were clearly familiar with this practice. (2:73)  The following points needed to be noted in this regard.
1.  The people had great reverence to cow (in the previous verses, one of the reasons for the request to slaughter the cow, for sure, would be that their hearts would be purged of dedication to calf-worship....Reverence of a cow is one thing, connecting it to this incident of an instruction to slaughter a cow is another. Just because there is a ‘cow’ in both incidents, does not mean they are connected. With respect, I find no evidence for your comment: “for sure, would be that their hearts would be purged of dedication to calf-worship”?

We all know they worshipped cow in the absense of Moses and it is not a interpolation if we explain the instruction to slaughter the cow was intended (one of the reasons) to remove from their hearts dedication to any cow worship.  You go to India, at many places Hindus might even kill you if they see you slaughter a cow.   According to me it is fair and reasonable interpretation.  Do you have any arguement to say the reasoning is absurd? 

The immediate verse after the incident of sacrifycing a cow discusses about killing a human being and the instruction is "strike the (body) with a part of (heifer)".  You are saying just because there is a ‘cow’ in both incidents, does not mean they are connected.  I did not say both incidents are connected.  But instruction in the second incident is clear to strike the (body) with a part of it (heifer).  The Quran did not mention about which part of heifer since it is not important.

the last part of the verse stating this incident mentions that they did not really want to do so due to their devotion to the calf) Please can you explain which part you refer to?   فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ

2.  Allah manifested the truth using their own superstitious mentality.  It was requested all those who are suspected of murder to touch the dead with a part of cow (creating a false fear instilled in their minds that the real culprit will be exposed once he touches the cow) Where are these brackets in the Quran? This is only an interpolation. 

I did not say there are brackets in Quran.  It is the reasonable explanation.  I will say it is interpolation to say someone touched the body with a part of heifer, the dead man got up and named the kiiter and died again.  By this explanation you can satisfy people who look for miracles in everything.  What actually happened was, all those who were suspected were requested to touch the deadbody with a part of heifer and when the real culprit came near to the dead body, his behavour (due to his own supersitious mind linked to cow reverance) exposed him.   It is ridiculous to say the dead man got up and named the killer.  No such miracle has happened. and when the culprit came close to the corpse his fearful demeanour gave him away and thus the culprit got identified. Please can you tell me where is this in the Quran? I respectfully find this only an interpolation.

I mentioned above it is the logical deduction.  Actually what you are promoting is interpolation and what I am promoting is logical interpretation.  Please prove your explanation for this from Quran without "interpolation"

An analogy is imparted with which God brings the dead to life (2:73).   The real culprit was caught and punished for the crime.  Please can you tell me where the Quran says this?    Plese note the verse; “And there is life for you in the law of retaliation”(2:179). This verse is directed at believers. The incident in 2:73 is being narrated to the People of the Book.  In other words, retributive justice which punishes criminals safeguards a nation’s life 

At the least you agree the culprit got identified.  The culprit was punished is a logical deduction from the above verse.   Punishment for criminal is mentioned in the Quran as "there is life for you in the law of relatiation".   Here "life" is not referring to any individual's life.  implimenting law of relaliation is like giving life to death, and it safeguards a nation's life.  It is this life that is mentioned in the verse  كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ.   Allah was not teaching how a dead individual could be ressurected from death.  This incident was to serve as a 'portent' to those who witnessed the event so that people could understand (2:73). It is merely narrated to the Children of Israel to remind them.   This incident will serve a purpose because we should use our intellect and insight to solve such problems The Quranic details are intentionally sparse, they are directed at a particular community who are being reminded of a specific incident. How is this directed at us?

Why not we can not use people's superstitious beliefs to find the culprits to safeguard security of a society?Regards

[Joseph Islam]

Salamun Alaikum Optimist 

Please see my responses in red to your comments in green

A female sacrificial cow (heifer) has some relevance in matters of disputed killings. Due to the limited information in the Quran, it appears that the primary audience to whom the narrative is directed (Children of Israel) were clearly familiar with this practice. (2:73)  The following points needed to be noted in this regard.

1.  The people had great reverence to cow (in the previous verses, one of the reasons for the request to slaughter the cow, for sure, would be that their hearts would be purged of dedication to calf-worship....Reverence of a cow is one thing, connecting it to this incident of an instruction to slaughter a cow is another. Just because there is a ‘cow’ in both incidents, does not mean they are connected. With respect, I find no evidence for your comment: “for sure, would be that their hearts would be purged of dedication to calf-worship”? We all know they worshipped cow in the absense of Moses and it is not a interpolation if we explain the instruction to slaughter the cow was intended (one of the reasons) to remove from their hearts dedication to any cow worship. With respect, what else is it?  Where do you find the two concepts connected? It is simply an interpolation. Just because at one time, the Jews worshipped a cow (7:148) and at another time, they were asked to sacrifice a cow (2:67), does not mean they are connected themes. You go to India, at many places Hindus might even kill you if they see you slaughter a cow. According to me it is fair and reasonable interpretation.   With respect, I find your analogy with modern day Indians unrelated to the topic at hand. Do you have any arguement to say the reasoning is absurd Not absurd, just without proof. As long as we agree, you are simply interpolating. The immediate verse after the incident of sacrifycing a cow discusses about killing a human being and the instruction is "strike the (body) with a part of (heifer)".  You are saying just because there is a ‘cow’ in both incidents, does not mean they are connected. With respect, I said no such thing. All I said was the incident with worshipping a cow (reverence of a cow 7:148) and the incident which involves the sacrifice a cow (2:67) are not necessarily related.    I did not say both incidents are connected. I believe the incidents in 2:67-73 are connected. I just believe the incident of the worship of a cow (7:148) and the sacrifice of a cow (2:67) are unrelated. But instruction in the second incident is clear to strike the (body) with a part of it (heifer).  The Quran did not mention about which part of heifer since it is not important.   I never mentioned which part either. I have argued this in my article. the last part of the verse stating this incident mentions that they did not really want to do so due to their devotion to the calf) Please can you explain which part you refer to?   فَذَبَحُوهَا وَمَا كَادُوا  يَفْعَلُونَ The imperative verb 'yaf'al' (fa-al - doing) is related to the slaughtering of the cow. All the Quran is saying, that they nearly did not slaughter the cow implying they had already made the task so difficult for themselves. This has got nothing to do with worshipping the cow. There is no proof that they were about to worship the cow. I find such an assertion simply a matter of reading something into the text that is not there.

2.  Allah manifested the truth using their own superstitious mentality.  It was requested all those who are suspected of murder to touch the dead with a part of cow (creating a false fear instilled in their minds that the real culprit will be exposed once he touches the cow)  Where are these brackets in the Quran? This is only an interpolation.  I did not say there are brackets in Quran.  It is the reasonable explanation. With respect, it is a reasonable explanation in your opinion. I will say it is interpolation to say someone touched the body with a part of heifer, the dead man got up and named the kiiter and died again.I have NEVER said anything of the sort. I have never asserted that the explanation that a dead man got up and named the killer and died again ever happened. There is no proof of this.   By this explanation you can satisfy people who look for miracles in everything.  Again, I have never once said this. What actually happened was, all those who were suspected were requested to touch the deadbody with a part of heifer and when the real culprit came near to the dead body, his behavour (due to his own supersitious mind linked to cow reverance) exposed him. This is an interpolation. It may or may not be true. It is ridiculous to say the dead man got up and named the killer. Sorry for the caps, but for emphasis I assert with respect - I HAVE NEVER SAID THIS.   No such miracle has happened.   I never said it did. and when the culprit came close to the corpse his fearful demeanour gave him away and thus the culprit got identified. Please can you tell me where is this in the Quran? I respectfully find this only an interpolation.I mentioned above it is the logical deduction.  Actually what you are promoting is interpolation and what I am promoting is logical interpretation. Dear brother, please read the link and my comprehensive article. I have only identified what the Quran has informed us.  That is all. Sadly, I am finding you are asserting things I have said, when I have not. Please address this.

http://quransmessage.com/articles/verse%202-72%20FM3.htm

Please prove your explanation for this from Quran without "interpolation" Dear brother, I have never gone out to prove anything. I have only written an article trying to emphasise the limits of what we know from the Quran. I have never claimed anything more. An analogy is imparted with which God brings the dead to life (2:73).   The real culprit was caught and punished for the crime.Please can you tell me where the Quran says this?    Plese note the verse; “And there is life for you  in the law of retaliation”(2:179).  This verse is directed at believers. The incident in 2:73 is being narrated to the People of the Book.  In other words, retributive justice which punishes criminals safeguards a nation’s life 

At the least you agree the culprit got identified. When did I agree with this? The culprit was punished is a logical deduction from the above verse. It is a deduction. Whether it is logical or not, is a matter of opinion. Punishment for criminal is mentioned in the Quran as "there is life for you in the law of relatiation".   Here "life" is not referring to any individual's life.  implimenting law of relaliation is like giving life to death, and it safeguards a nation's life.  It is this life that is mentioned in the verse  كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ.   Allah was not teaching how a dead individual could be ressurected from death. When did I ever say these verses have anything to do with Allah teaching us how a dead individual can be resurrected from the dead? This incident was to serve as a 'portent' to those who witnessed the event so that people could understand (2:73). It is merely narrated to the Children of Israel to remind them.  This incident will serve a purpose because we should use our intellect and insight to solve such problems The Quranic details are intentionally sparse, they are directed at a particular community who are being reminded of a specific incident. How is this directed at us? Why not we can not use people's superstitious beliefs to find the culprits to safeguard security of a society? Regards  Dear brother, I humbly feel you have completely misrepresented my position. I sense you are superimposing what you understand the traditional understanding to be and without any warrant, suggesting that it is also my interpretation when this is simply not the case.
Again, my views on these verses have been comprehensively discussed in the following article. I hope you will better understand from this what I have and have not said.

http://quransmessage.com/articles/verse%202-72%20FM3.htm

I sincerely hope that you find my manner of argumentation, friendly and with respect, as this certainly is the sentiments with which I intended to impart it. I have made my views on the verse clear in my article. Please accept this post as my last on this topic.

Your brother in faith.
Joseph.

[optimist]

Wa'alaikumussalam,
I went through your views on the verses in your article and I respect your deep insight and understanding of its meaning.
Alhamdulillah always
Thanks, regards

[Wakas]

salaam all,

Please see part 13 here:
http://www.quran434.com/wife-beating-islam.html#part1

By far, the best explanation in my view.

idriboohu bi baAAdiha = cite /point out him with some of it (the murder)
[2:73]

The above is commonly translated as "strike him (the murdered person) with part of it (the heifer/cow)" taken from the previous verses. The traditional commentators say this act brought the murdered person back to life and he identified his murderers in this case. However, this understanding becomes extremely weak when all the evidence is taken into account, which we will now analyse, beginning with an accurate translation according to the Arabic:

M=masculine, F=feminine, P=plural, S=singular

And when you (M,P) killed a soul (F,S), then you (M,P) accused each other in it (F,S), and God shall bring out what you (M,P) were hiding/concealing. [2:72]
So We said: "idriboo him (M,S) with some of it (F,S)." Like this God revives the dead (P) and He makes you realise His signs/revelations, maybe you reason/comprehend. [2:73]

Please read M.Asad's notes on the above:

Muhammad Asad - End Note 57 (2:73)
The phrase idribuhu bi-ba'diha can be literally translated as "strike him [or "it"] with something of her [or "it"]" -and this possibility has given rise to the fanciful assertion by many commentators that the children of Israel were commanded to strike the corpse of the murdered man with some of the flesh of the sacrificed cow, whereupon he was miraculously restored to life and pointed out his murderer! Neither the Qur'an, nor any saying of the Prophet, nor even the Bible offers the slightest warrant for this highly imaginative explanation, which must, therefore, be rejected-quite apart from the fact that the pronoun hu in idribuhu has a masculine gender, while the noun nafs (here translated as "human being") is feminine in gender: from which it follows that the imperative idribuhu cannot possibly refer to nafs. On the other hand, the verb daraba (lit., "he struck") is very often used in a figurative or metonymic sense, as, for instance, in the expression daraba fi 'l-ard ("he journeyed on earth"), or daraba 'sh-shay' bi'sh-shay' ("he mixed one thing with another thing"), or daraba mathal ("he coined a similitude" or "propounded a parable" or "gave an illustration"), or `ala darb wahid ("similarly applied" or "in the same manner"), or duribat `alayhim adh-dhillah ("humiliation was imposed on them" or "applied to them"), and so forth. Taking all this into account, I am of the opinion that the imperative idribuhu occurring in the above Qur'anic passage must be translated as "apply it" or "this" (referring, in this context, to the principle of communal responsibility). As for the feminine pronoun ha in ba'diha ("some of it"), it must necessarily relate to the nearest preceding feminine noun-that is, to the nafs that has been murdered, or the act of murder itself about which (fiha) the community disagreed. Thus, the phrase idribuhu bi-ba'diha may be suitably rendered as "apply this [principle] to some of those [cases of unresolved murder]": for it is obvious that the principle of communal responsibility for murder by a person or persons unknown can be applied only to some and not to all such cases.

Muhammad Asad - End Note 58 (2:73)
Lit., "God gives life to the dead and shows you His messages" (i.e., He shows His will by means of such messages or ordinances). The figurative expression "He gives life to the dead" denotes the saving of lives, and is analogous to that in 5:32 . In this context it refers to the prevention of bloodshed and the killing of innocent persons (Manar I, 351), be it through individual acts of revenge, or in result of an erroneous judicial process based on no more than vague suspicion and possibly misleading circumstantial evidence.


Additional notes:
Three or more people (i.e. masculine plural) killed the soul/person.
Three or more people (i.e. masculine plural) were concealing (i.e. it was them who did it, as confirmed by the start of 2:72).
The part in red cannot refer to showing them how God resurrects the dead to simply show God can do it, as suggested by some commentators, as this is nowhere in context, would not require a murdered person, and would go against the example of Abraham, see 2:260 (in which Abraham taught birds to incline to him and then called them from afar and they returned to him, i.e. their master). Not to mention that this would be a strange way for God to show how He does it, as it involved using partners to do the task.
"the dead" (al mawta) is plural thus weakening the common/traditional interpretation further, as it is not in this manner God revives the dead elsewhere in The Quran.
The part in blue must fulfil the goal: God will bring out what they were concealing - further compounded by linking use of "fa/so" between 2:72 and 2:73.
The expression "God revives the dead" may also mean God revives the spiritually dead, i.e. them who were in the wrong (see the clear examples of 6:122, 27:80, 30:50-52, 8:24), thus, this seems the most likely interpretation in my opinion. Although, M.Asad's is also possible.
The previous stories in this chapter are separated by "ith / when / إذ", and are all self-contained lessons. The story of the cow is independent of the story before it and the one following it: that of the murdered soul.
The only masculine in the context [2:72-73] are those who committed the murder and thereafter accused each other, hiding the truth. The only feminine in the context is the murdered soul, and the act of murder in which they accused each other in (i.e. this is the closest preceding feminine to ببعضها / bibadiha).

Thus, applying the most likely option, we have: "idriboo him (i.e. each one accused) with some of it (the murder)".

All we need now is to consider "idriboo" to see if there is a meaning that fits. Lane's Lexicon states that DRB on its own can mean "to point or make a sign", i.e. point out or indicate. When we re-read the context of 2:72-73, it becomes obvious the perpetrators were accusing each other (i.e. pointing the finger at each other, so to speak) to conceal the truth that they did it, so God was to bring forth what they were concealing: so We said "point out him with some of it (the murder)". The only ones doing the pointing/accusing were the guilty. Thus, whomever of them (i.e. of the ones accused) was pointed out by the others also accused was assigned some part/responsibility of the murder. In this way, they could not escape what they had done, and indeed, God exposed them and brought out what they were concealing. The end result was that they took collective responsibility, each of him a part. Sharing of a sin/crime if a group were responsible is mentioned elsewhere in The Quran, e.g. 24:11.

Further, other Classical Arabic meanings of DRB can also be used, such as: cite, propound, indicate, assign, put/show forth.

Interestingly, in the tafsir of "al-Jalalayn" (see altafsir.com) it says the revived murdered soul pointed out his murderers. Ironically, this comes close to the truth; possibly indicating a remnant of the true understanding of this verse still remained, and likely became superficial/superstitious over time.

As a side note, for an understanding of "ddaara'atum", see Lane's Lexicon. In it, it specifically states the translation we have used. By deduction, we can work out it does indeed mean "you accused each other". The whole phrase literally means "you averted/repelled/pushed away each other". What are they averting/repelling/pushing away? The Quran tells us, it is "feeha = in it". Thus, the only possibility is they are literally pushing away in the dead body (highly unlikely), OR, they are pushing away in the murder, and logically, the latter can only mean they were pushing away the accusation or the sole responsibility for it. This is further proven by what follows, when it says they were concealing/hiding. Thus, one simply needs to ask: what can they (the ones who did it) possibly be concealing by repelling each other in the murder? The translation option then becomes obvious.

To conclude, the understanding presented here fits the grammar, the Arabic, Classical Arabic meanings, logic, cross-referencing the subject of murder, specifically, that there is life in al qisas/equivalence (the law of just recompense) for those who use their intellect, 2:179, and provides us with a self-contained explanation.