[Yunus 10.82] "And Allah by His words does prove and establish His truth, however much the sinners may hate it!"
Many Qur’anic verses subsume women and men in the broad terms of “human being” or “people” (insan, nas). Though these words take masculine pronouns in Arabic, and are often translated into English as “man,” “mankind,” or “men,” in Arabic they are gender-neutral and apply to/include women as well, as with the term “humankind” in English.
Every society knows all of the traditional arguments about women’s ideal role and place.
Their social status and importance in the family, whether or not they should work, and other social issues have been discussed. For Muslims, these issues were settled by the Qur’an: Men and women are equal.
The facts that men and women have different physical builds and that women are generally weaker than men are irrelevant and cannot be used to reduce women’s value.
What truly matters in Islamic morality is not whether someone is male or female, but whether or not he or she is a believer who fears and respects Allah. Each believer is expected to strive to live by the Qur’an’s morality, for the results of this struggle are what Allah values and will measure in the Hereafter. Allah reveals the qualities that all Muslims, male or female, should have:
"The men and women of the believers are friends of one another. They command what is right and forbid what is wrong, keep up prayer and give the alms [zakat], and obey Allah and His Messenger. They are the people on whom Allah will have mercy. Allah is Almighty, All-Wise." (Surat at-Tawba: 71)
As Allah reveals, all Muslims, regardless of their gender, have the same responsibilities:
to worship Allah, live according to the Qur’an’s morality, command good and prevent evil, and abide by the Qur’an’s rules. Allah promises everyone who fears and respects the limits that He has established for humanity that He will give them the ability to distinguish right from wrong:
O you who believe! If you have fear of [and respect] Allah, He will give you discrimination, erase your bad actions, and forgive you. Allah’s favor is indeed immense. (Surat al-Anfal: 29)
Any man or woman who acts on the impulses of the intellect derived from belief can achieve success in many areas.
This depends on their will, motivation, and persistence. Believers never rest on their laurels, for it is part of Islamic morality to always strive to be more intelligent, talented, responsible, and virtuous, as well as to seek to always improve upon their character. Allah reveals that believers pray to Him for a character that will make them role models for those around them:
Those who say: “Our Lord, give us joy in our wives and children, and make us a good example for those who guard against evil.” (Surat al-Furqan: 74)
Islam states that men and women are totally equal.
For both of them, it all depends on their ability to exceed what is expected of them by realizing the full potential of their character and personality, and by fulfilling their responsibilities. For this reason, believing women do not struggle for equality with men, but exert themselves in the race to do good, defined in the Qur’an as the effort to win Allah’s good pleasure.
For this end, they race to become the person most loved by Allah so that they may win His good pleasure and be the nearest to Him.
Allah reveals that these efforts determine the Muslim’s superiority over others in this life as well as in the Hereafter:
Such people are truly racing toward good things, and they are the first to reach them. (Surat al-Mu’minun: 61)
Then We made Our chosen servants inherit the Book. But some of them wrong themselves, some are ambivalent, and some outdo each other in good by Allah’s permission. That is the great favor. (Surah Fatir: 32)
The equality between men and women is also seen in the fact that Allah gives them equal rights in this world:
We made everything on Earth adornment for it so that We could test them to see whose actions are the best. (Surat al-Kahf: 7)
Every soul will taste death. We test you with both good and evil as a trial. And you will be returned to Us. (Surat al-Anbiya’: 35)
In the above verses, Allah reveals that He tests men and women so that they can show who is better. In another verse, He says that He will test men and womenwith various trials until the day they die, and that those who show patience will be rewarded with His mercy:
We will test you with a certain amount of fear and hunger, as well as loss of wealth, life, and fruits. But give good news to the steadfast. (Surat al-Baqara: 155)
Allah gave each man and woman a fixed number of years, holds them both responsible for their choices, gave them a sense of right and wrong, and made their base instincts and Satan their enemies. And whoever shows strength of character and works for good in the face of these realities here on Earth will receive the best rewards from Allah in both worlds:
"I will not let the deeds of any doer among you go to waste, male or female—you are both the same in that respect. Those who have left their homes and were driven from their homes, and [who] suffered harm in My Way and fought and were killed, I will erase their bad actions and admit them into Gardens with rivers flowing under them, as a reward from Allah. The best of all rewards is with Allah." (Surah Al ‘Imran: 195)
He also reminds men and women that no one will be treated unjustly as regards the rewards they are to receive on Earth as well as in the Hereafter:
“Anyone who acts rightly, male or female, being a believer, We will give them a good life and will recompense them according to the best of what they did”(Surat an-Nahl: 97).
The Qur’an Addresses Men and Women in the Same Manner:
Looking at the Qur’an in general, we see that men and women are addressed in the same manner. This is yet another indication that Allah is concerned only with a person’s true and heart-felt belief and not his or her age or gender.
In this respect, the Qur’an addresses men and women together and reminds them that they have the same responsibilities. There are many such verses, among them:
“Anyone, male or female, who does right actions and believes, will enter the Garden. They will not be wronged by so much as the tiniest speck” (Surat an-Nisa: 124).
When revealing things about unbelievers, Allah also addresses them in the same manner. He reveals that unbelievers and hypocrites of both genders will be treated alike.
For example:
The men and women of the hypocrites are as bad as one another. They command what is wrong and forbid what is right, and they keep their fists tightly closed. They have forgotten Allah, so He has forgotten them. The hypocrites are deviators. (Surat at-Tawba: 67)
Allah has promised the men and women of the hypocrites and unbelievers the Fire of Hell, remaining in it timelessly, forever. It will suffice them. Allah has cursed them. They will have an everlasting punishment. (Surat at-Tawba: 68)
This was so that Allah might punish hypocritical men and women as well as the associating men and women—those who think bad thoughts about Allah, and turn toward the men and women of the believers. Allah is Ever-Forgiving, Most Merciful. (Surat al-Ahzab: 73)
And so that He might punish hypocritical men and women as well as associating men and women—those who think bad thoughts about Allah. They will suffer an evil turn of fate. Allah is angry with them, has cursed them, and prepared Hell for them. What an evil destination! (Surat al-Fath: 6)
As these verses make clear, men and women are equal in their trial on Earth as well as in the reward they receive in the Hereafter.
Furthermore, certain Arabic nouns take a gender. In fact a Muslim man is a Muslim while a Muslim woman is a Muslimah. The plurals reflect these gendered endings also, but less clearly. A group of Muslim women is Muslimat; a group of Muslim men is Muslimun.
However, a group that includes both men and women is also referred to as Muslimun so when the collective noun Muslimun appears in the Qur’an in its male form, it cannot generally be assumed that it only refers to men; rather, in most cases it refers to all Muslims, male and female.
However, in some places, men and women are explicitly addressed as gendered human beings. At times, men and women are described separately, but in parallel fashion that makes clear their spiritual equality:
“If any do deeds of righteousness, whether ‘dhakarin’ (the male) or ‘unthā’ (female), and have faith, they will enter Paradise and not be wronged in the slightest.” Surah 4:124
This ayat is clear that Allah has made us into different genders specifically as human beings and at other times, though, the separate treatment of men and women only illustrates the distinction between the men and the women such as in referencing Surah 2:282 on women as witnesses:
“O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own ‘rijālikum’ (men), and if there are not ‘rajulayni’ (two men), then ‘farajulun’ (a man) and ‘wa-im'ra-atāni’ (two women), such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah. For it is God that teaches you. And Allah is well acquainted with all things.” Surah 2:282
The Qur’an demonstrates an ever-present tension between hierarchy and equality, seen on other subjects such as wealth or slavery as well. While, on the one hand, all people are equals before Allah and the only distinguishing criterion is piety in Surah 49:13 on the other, inequality in human relationships is accepted and seemingly sanctioned in Surah 16:71
“Allah has bestowed His gifts of sustenance more freely on some of you than on others: those more favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favours of Allah.”
And in Surah 16:75
“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.”
Descriptions of marriage in the Qur’an reflect both norms of ultimate sameness and earthly differentiation but in terms of making the Qur’an a reality for us all as I do believe it is the only way for Muslims to truly live out the Divine command for men and women to be protectors of one another Surah 9:187.
However, its been said to me by Quranist that the Arabic Rijal/Nisa' does not mean Men/Women and along with being presented is another understanding about gender or sex as though the Qur’an doesn’t differentiate between the Rijal (men) and the Nisa (women) in other words the men and the women in the Qur’an does not exist.
From a Quranist site that supports and defend homosexuality the Quranist says:
The ‘Gay Wars’ continue with those who say that homosexuality is wrong. One such guy quoted 7/81 for me and said, this is as clear as day:
Verily, with lust you approach men instead of women: nay, but you are people given to excesses!”
The person in question accused me of ‘playing with words’ when I said ‘min dooni an-nisaa’ means ‘instead of women’ (since he thinks nisa is women) so God allows bisexuality. The fact is, all translations agree with this.
Is it playing with words or is in fact reading carefully? Min dooni was a phrase chosen by God, not me. If God wanted to say lusting after men is bad (if shahwat is lust that is), then why even mention nisaa?
We need to carry out deep analyses of these verses. Everything is not as it seems.
Reference:
Now after having different discussions with Quranist, we are given from the Quranist version of the Qur’an the following so we have to truly study for ourselves because soon everything be halal to Quranist.
The Quranist argue:
Below we read a few questions many people ask themselves when attempting to objectively read the Quran –
1) Would the Quran naturally (and exclusively) direct speech to the male?
2) Is the female-addressed speech outclassed by constant reference to males?
3) Is the female-addressed speech only recognizable if placed within a suggestive context?
4) Are the grammatical rules of gender categorizing (of ta' marbota (attached Ta), pronouns (mutasila wa munfasila), grouped female plural, and whatever else linguists claim) authentic enough to assert the female as an adherer of male?
5) Moreover, are the following verses exclusively directed for men only?
The entire vocabulary of the Quran is derived from a little more than 1725 root words (most of them trilateral, that is, composed of three letters; some four; a couple five).
The Holy Quran has been pronounced untranslatable by one of it’s best and most reverent translators. However careful and meritorious a translation may be, it can only go a certain distance in conveying the meaning of a Book so many faceted and rich in meaning as is the Quran.
The main burden of the effort needed for understanding the Quran must be borne by the reader himself that is you and I who may not know Arabic but yet take the effort of understanding what Allah is saying in the Qur’an. We have to endure the struggle learning Arabic, and yes we have to make the effort of buying Arabic dictionaries which is good to, Alhumduillah.
However, the Quran itself makes it clear that those who grasp its meaning best are those who are sincere. It is not about who has the most knowledge of Classical Arabic or who the most qualified linguistics professor is. These are simply aids/tools, but are no match for a sincere and diligent heart/mind.
One does not need to know Arabic to understand The Quran, this notion is non-Quranic. It helps. However, it says those who are sincere, forethoughtful, pious, mindful etc. will understand it best. Quran declares that it was written in a language understandable for the general folk.
Insha Allah, the intent of the translator’s part is to make the bearing of that burden easy.
Al-Qamar [54:17] “And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?”
Al-Qamar [54:22] “But We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?”
Al-Qamar [54:32] “And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?”
Al-Qamar [54:40] “And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?”
There are several good English Translations of the Holy Quran, some of the more recent ones are a great improvement to some of the earlier ones. The translation itself is so patterned as to help the reader in his effort to go through the true meaning of the text. The Quran is extremely concise and is a masterpiece of condensation.
It leaves a great deal to the intelligence of the reader, urges reflection and appeals constantly to the understanding. Once he/she is convinced how good and rewarding that quest can be, he/she will find a vast domain opening out before him for his or her profitable. Insha Allah
We will also be guided by Divine Grace and Mercy, and led into an understanding of Allah’s Message of unsuspected and exceeding englightment and beauty because Allah says, the Qur’an is the Best Hadith, Surah 39:23
Analyzing the Arabic root and the context:
From Project Root List
Ra-Jiim-Lam =
1) to go on foot,
2) urge with foot,
3) walk, tie by the feet,
4) let (a female) suckle her young, be curly (hair),
5) set free with his mother.
rajjala –
1) to comfort anyone,
2) comb the hair,
3) grant a respite.
tarajjala –
1) to go down without rope.
Rijlatun - vigour in walking.
Rijlun - foot, soldiers, good walker, tramp.
Arajil - hunters, pedestrian.
Rajulun - male human being, man, a person with heir.
Rajilun - foot, footmen (slow walkers).
Rijlain - two feet. arjul (pl.) - feet.
In Sura Nisa 4:1 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'.
It’s quite clear if one takes the initiative to reflect upon the Arabic grammar of the Qur’an.
يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِي
Al-Nisa'a 4.1Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min NAFSIN WAHIDATIN wakhalaqa minha zawjaha wa baththa minhuma rijalan katheeran wa nisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban
“O mankind! reverence your Guardian-Lord, who created you from a single nafsin a soul, created, of like nature, Hiszawjahā mate, and from them twain scattered (like seeds) countless rijālan men wanisāan and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.” Surah 4:1
‘minhuma’ is a dual Masculine & Feminine pronoun which is in the Nominative, governing the words 'Rijalan' & Nisaan - Male and Female , respectively
In Sura Nisa 4:1 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'.
It’s clear in the Qur’an, the Arabic word rajal or rajul, has only one use in the scriptures and Qur’an and the usage is the authority of men, the foot of men. I have not read in the Qur’an where one example from the scriptures or the Qur’an, one mathala, where the rajal is used in connection with a woman's foot.
Rajul is an Active Participle and means to 'walker, come forward, step up' it does NOT mean 'leg'
When Allah mentions 'leg' the word are rijlayni / رِجْلَيْنِ
The obvious meaning of Raj'a-lan and Nisa'a is derived from Sura Nisa 4.1 where Allah, swt defines:
‘from that soul countless men and women / and baththa minhuma rijalan katheeran wa nisa'a / مِنْهُمَا رِجَالاً كَثِيرًوَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء
min-huma is a dual, masculine and feminine pronoun reference that governs and defines rijalan / رِجَالاً and nisa'a / نِسَاء as Men and Women, respectively.
rijalan / رِجَالاً is a broken plural, masculine
nisa’a / نِسَاء is feminine singular, indicated by the feminine marker, extended alif & hamza / ـَاْء
In Sura Al-Baqarah 2:282 there is a dual form of the Active Participle 'Rajul', which is both male & female:
rajul-ayni (dual, male & female) farajulun / رَجُلَيْنِ فَرَجُلٌ means Urge witnesses to come forward (male & female)
The feminine form of rajul / rijal / rajula(tun) رَجُلَةٌ means "a woman" and this is NOT in the Quran and is NOT used in 'Classical' Arabic or 'Standard' Arabic.
People who continues to suggest that 'rajul' means 'leg, women, etc.', or that it does not mean men does NOT realize that rajul / rajil are Active Participle's. Nor does the individual know the difference between a Verb, Verbal Noun and Active Participle as it relates to the word.
I have read from different Quranist that nisaa' is NOT the plural of imra'a (woman) but rather of nas' which they say is the latest, something coming behind or late, remaining as in riba alnasee'a: usuary where the initial agreement is changed later and they say it is use to mean women is just sociolinguistic, not real; just as the usage of rajul for"emri'un".
'Nisaa' in fact is the plural of Imra'a. This is plain Arabic. Mufrad (singular) is imra'a and the jamaa (plural) is Nisaa'.
From a biological perspective:
Just from a biological perspective men and women have different abilities. Even looking at new discoveries in neuroscience we see that women are in fact stronger in communication and men are stronger in problem-solving. That does not mean that all men can't speak and all women can't solve a calculus problems. It does mean however that our brains are functioning differently.
Actually this last part isn't a new discovery, from a scientific standpoint the fetus of the female is washed with hormones that effect the development of the brain as well as other organs and the male fetus gets a bath of testosterone to effect the development of the brain and other organs as well.
When men and women get together, there are, in effect, two worlds—his and hers. They have different values, priorities, and habits. They play by different rules. Why would Allah not create the ‘Rijal’ different from the ‘Nisa’?
It’s clear even scientists have come to accept that a few fundamental differences between men (rijal) and women (nisa’a) are biological.
It turns out that men's and women's brains, for example, are not only different, but the way we use them differs too. Women have larger connections and more frequent interaction between their brain's left and right hemispheres. This accounts for women's ability to have better verbal skills and intuition. Men, on the other hand, have greater brain hemisphere separation, which explains their skills for abstract reasoning and visual-spatial intelligence.
Different habits of men (rijal) and women (nisa’a) are explained by different roles in the process of evolution. Although life conditions have changed, both men and women tend to follow their biological programs.
Men tend to retain a firm sense of direction they need to trace the game, catch it, and find the way home, while women have a better peripheral vision that helps them to see what’s happening around the house, to spot an approaching danger, to notice changes in the children’s behavior and appearance. Men’s brains are programmed to hunting, which explains their narrow range of vision, while women’s brains are able to decipher a wider range of information.
When entering a room, men look for exits, estimating a possible threat, and ways of escape, while women pay attention to the guest’s faces to find out who they are and how they feel. Men are able to sort out information and archive it in their head. Women tend to rewind the information over and over again. The only way to stop thinking of the problems is to talk it over. When a woman shares her problems with a man, she is not looking for solutions she needs someone to listen to her.
Men prefer strident noises, hard handshakes, and red color. They are better at solving technical problems. Women have a sharper ear; they use more words while talking, and are better at completing tasks independently.
Based on these biologically explained differences, some psychological distinctions between men and women can be established:
- Men grasp a situation as a whole and think globally, while women think locally, relying on details and nuances.
- Men are builders and creators. They take risks and experiment, while women select the most valuable knowledge and pass it over to the next generation.
- Men are more independent in their thoughts and actions, while women are more willing to follow the ideas suggested by others.
- Women’s self-appraisal is lower than that of men. Women tend to criticize themselves, while men are more satisfied with their own performance.
- Men and women have different sources of satisfaction. For men it’s career and prosperity, while women value family and kids.
- Men have a pronounced need to fulfill their goals, and women rank relationships with others first.
- Men get sick twice as often as women, although women tend to be more concerned about their health.
- Women endure pain and monotonous work better than men.
All the above gets even more confusing, if we take into account that 15 to 20% of men happen to have a female type of brains, and about 10% of women have a male type of brains, which means that some percentage of men and women, no matter how small it seems, are partially programmed to the behavior and way of thinking of the opposite gender.
Maybe it would help to not view men and women as competing for one position but rather men and women COMPLETING each other. It has been scientifically proven that women, at the time of birth, have certain hormones released throughout their body that create a motherly bond with the infant. The infant also receives a very early message that is unique to mother/infant - breast-feeding and the pulse of the heartbeat against the infant's body.
No matter how loving a father is, he will never reach the same level of nurturing or the same connection the mother gives BECAUSE of the biological response the mother has undergone.
We as humans tend to rationalize a lot of what is going on chemically in our bodies with emotions, explanations of situations, etc. But it really is all a chemical reaction in the end which is the creation Allah has made within us, His Sunnah.
Men and women complete each other and does that mean that a woman cannot do the same job with the same level of expertise as a man if not better?
Of course women can do just as much as men however, it does mean that men do have an advantage at certain things as do women have a certain advantage in other realms. In actuality, we are all equals.
Also, just looking at how the world has always been, men seem to have the upper hand. This may be wrong or unfair, but nobody claimed this world is fair in any way. So for the man to be responsible to provide for the woman and their children would only even out an already unfair advantage that man has created for women. Whether a woman chooses to accept it or to work alongside her husband is a different story. But that provision needs to be there to even out the score.
Back to the basic fundamentals of Men (rijal) and (nisa’a)
The root for Rijaal is (re - jeem - lam) which is also the root for "rijl: leg
Then we find that "rajil" (the name of the doer) means on foot; (rajul) means man, but both words have rijaal as plural.
The root for nisaa' is (nuun; seen; hamza). Nas' means the late, and its plural is nisaa'.
Examining the facts:
Rijal means men, it has nothing to do with "on foot",
Verse 2:239 : فإن خفتم فرجالاً أو ركباناً
(2:239) farijālan then (pray) on foot
fa in khiftum farijaalan aw rukbaanan: "and if you fear, (then perform salaat) on foot or riding"
Verse 22:27: وأذن في الناس بالحج يأتونك رجالاً
wa athina fin-naasi bil- hajji ya'tuunaka rijaalan
"and proclaim to people the debate; they will come to you on foot.."
From the context in the above two verses it mentions on foot, but that is an adjective based on another word "Rijl" which just uses the same letter as "Rajul", it is totally different tashkil. In the above two verses its clear that we can see it was about a group of believers,
Verse 2:239 : فإن خفتم فرجالاً أو ركباناً
(2:239) farijālan then (pray) on foot
fa in khiftum farijaalan aw rukbaanan: "and if you fear, (then perform salaat) on foot or riding"
Verse 22:27: وأذن في الناس بالحج يأتونك رجالاً
wa athina fin-naasi bil- hajji ya'tuunaka rijaalan
"and proclaim to people the debate; they will come to you on foot.."
It is a plural therefore the adjective describing them must be in a plural form as well, and this is the plural form of an adjective that means فَرِجَال farijālan "on foot", and this HAS NOTHING TO DO WITH the word Man/Men.
In the ayat it clearly says that if we fear then we do the salat on foot, or some don't pray and stay on foot to protect those who pray, a clear cut adjective, in the other verse and when the Hajj is called people will come on foot to do it
on the other hand you will see the Quran using the word Rijal as a name for men over 40 times so to mix it with another word that has the same letters is doing an great injustice to the Qur’an.
Here are some more Bayyinaat (Clear Evidence) for you the readers to decide for yourself by reading the context and you decide for yourself what Rajil means to you.
RAJIL n.m. (pl. rijal)-foot, foot-soldier; (adv) on foot, walking
2:239 if you are in fear, then afoot or mounted
17:64 rally against them thy horsemen and thy foot
22:27 they shall come unto thee on foot and' upon every lean beast
RAJUL n.m. (pl. rijal)-a man:
2:228 “but their ‘lirrijaali’ (men) have a degree above them”
2:282 call in to witness two witnesses, ‘rijālikum’ (your men)
2:282 or if the two be ‘rajulayni’ (two men)
2:282 then (2:282:60) ‘farajulun’ (then one man) and wa-im'ra-atāni (and two women),. such witnesses as you approve of
4:1 from the pair of them scattered abroad many ‘rijālan’ (men) and (4:1:17)
‘wanisāan’ (and women)
4:7 for the ‘lilrrijāli’ (men) a share of what parents and kinsmen leave
4:12 if a ‘rajulun’ a (man) or a im'ra-atun (women) 'have' no heir direct "
4:32 to the ‘lilrrijāli’ For (men) a share from what they have earned
4:34 ‘al-rijālu’ (men) are the managers of the affairs of ‘ l-nisāi’ (women)
4:75 for the ‘l-rijāli’ (men), ‘wal-nisāi’ (and the women), and ‘wal-wil'dāni’ (children) who, being abased
4:98 except ‘l-rijāli’ (the men), ‘wal-nisāi’ (and the women), ‘wal-wil'dāni’ (and children)
4:176 if a ‘im'ru-on’ (man) perishes having no children
5:23 said two ‘rajulaan’ (men) of those that feared God.
6:9 We would have made him a ‘rajulan' (man)
7:46 on the Ramparts are ‘rijaaluni’ (men) knowing each by their mark
7:48 the dwellers on the Battlements shall call to certain ‘rijaalani’ (men) they know
7:63 by the lips of a ‘rajulin’ (man) from among you
7:69 by the lips of a ‘rajulin’ (man) from among you
7:81 you approach ‘rijaala’ (men) lustfully instead
‘doonin-nisaaa’ (of women)
7:155 Moses chose of his people ‘sab’īna rajulan’ (seventy men)
9:108 therein are ‘rijaalun’ (men) who love to cleanse themselves
10:2 was it a wonder to the ‘linnaasi’ people that We revealed to a ‘rajulin’ (man) from among them
11:78 " is there not one ‘rajulun’ (man) among you of a right mind?
Reading the Qur’an its good to learn the Arabic root but it doesn’t mean it’s the gospel truth because also what has to be considered is the circumstance or context for instance ‘rijal’ can mean both men/women:
12:109 “We sent not forth any before thee, but ‘rijaalan’ (men) We revealed
to”
16:43 “We sent not any before thee, except ‘rijaalan’ (men) to whom We revealed”
“Allah sent many prophets and messengers to different people and at different times. There are only a few whose names are mentioned in the Qur'an.
Allah says,
"We did send messengers before you: of them there are some whose story We have related to you, and some whose story We have not related to you." (Ghafir 78; An-Nisa' 164).
The Messengers whose names are mentioned in the Qur'an were all men. There is no woman prophet or messenger whose name is mentioned in the Qur'an.
Three times in the Qur'an Allah, Most High, says,
"We did not send before you any but men (rijal) whom we did inspire…” (Yusuf 109; An-Nahl 43; Al-Anbiya' 7).
Now apparently this means that only men were chosen by Allah as His messengers and prophets. But the word "rijal" does not mean only men in this context.
Rather in most cases in the Qur'an this word is used to mean men only again but understanding the context and circumstances, but there are a few places where it is also used to indicate both men and women and this is exceptional.
See for example Surat Al-A`raf 46:
"And on the Heights (al-A`raf) will be ‘rijālun’ (men) who would know everyone by their marks…"
We know that the people of al-A`raf will be both men and women, so this means that the word "rijal"can be used for both.
Similarly in Surat At-Tawbah 109, Almighty Allah says,
"Surely the Masjid whose foundation was laid down from the first day on piety is more worthy of your standing forth there for prayer. In it are men who love to be purified. And Allah loves those who make themselves pure."
This refers to the Masjid of the Prophet where men and women both used to come for prayers. So it is obvious that the statement "in it are men who love to be purified.." does not mean "men only". One can also refer to Surat An-Nur 37 and Al-Jinn 6.
In these two verses the word "rijal" is used and from the circumstances it includes men and women both. Why does it seem that men was chosen more to perform this task?
Obviously the reason is not that women are inferior to men or women could not perform such a task because Allah has created men and women equal in our spirituality. I believe the main reason seems to me is because the Prophets of Allah were not only to preach Allah's message, but they were also to establish His rule and authority. They had to encounter a great deal of hardship, struggle and challenge the forces of wickedness. It would be easier for men to perform this task than women.
16:76 God has struck a similitude: ‘rajulayni’ (two men), one of them dumb
17:47 you are only following a ‘rajulan’ (man) bewitched
18:32 strike for them a similitude: two ‘rajulayni’ (men)
18:37 Him who created thee of dust, then of a sperm-drop, then shaped thee as a ‘rajulan’ (man)
21:7 We sent none before thee, but ‘rijaalan’ (men) to whom We made revelation
23:25 he is naught but ‘rajulun’ (a-man) bedeviled
23:38 he is naught but a ‘rajulun’ (man) who has forged against 'God a lie
24:37 ‘Rijalun’ (men) whom neither commerce nor trafficking diverts from the remembrance of God
25:8 you are only following a ‘rajulan’ (man) bewitched
27:55 do you approach ‘rijaala’ (men) lustfully instead of women
28:15 and found there two ‘rajulayni’ (men) fighting; the one was of his own party
28:20 " then came a ‘rajulun’ (man) from the furthest part of the city, running
29:29 do you approach ‘rijaala’ (men), and cut the way, and commit in your assembly dishonour
33:4 God has not assigned to any ‘lirajulin’ (man) two hearts within his body
33:23 among the believers are ‘rijaalun’ (men) who were true to their covenant
33:40 Muhammad is 'not the father of any one of your ‘rijalikun’ (men)
34:7 shall we point you to a ‘rajulin’ (man) who will tell you.
34:43 this is naught 'but a ‘rajulun’ (man) who desires to bar you
36:20 then came a ‘rajulun’ (man) from the furthest part of the city, running
38:62 how is it with us, that we do not see ‘rijalan’ (men) here
Quranist say,
“ 4:127 “And they seek instructions from you regarding Al-Nisa'. Say, Allah instructs you regarding them and what is delivered to you in the Book concerning the orphans of Al-Nisa' to whom you do not give what has been appointed for, and wish to contract with (tankihuhunna). (The same as) the oppressed boys (or children). (This is) so that you are consistent to the orphans in justice. (And) whatever good you do, indeed, Allah is aware of it.”
“If Nisa' truly meant "women", then is there such a thing as "the Orphans of Females"?
This verse alone (4:127) can easily refute the claim of Islamic Scholars that Al Nisa' are of the female sex without deeply investigating structure of Quranic vocabulary.
I must add that there is absolutely no relationship whatsoever between the root word of women (Nisa') and the root word of female (untha).”~~End of Quote from Quranist
Rijal and Nisa:
“If any do deeds of righteousness, whether ‘dhakarin’ (the male) or ‘unthā’ (female), and have faith, they will enter Paradise and not be wronged in the slightest.” Surah 4:124
This ayat is clear that Allah has made us into different genders specifically as human beings and at other times, though, the separate treatment of men and women only illustrates the distinction between the men and the women.
The Quranist are wrong and it’s clear that the word النساء (Nisa'a) means "WOMEN", not "females" and understanding the Arabic word for "female" is أنثى "Untha" when we read the Qur’an.
The opposite of "untha" is ذكر "zhakar"
Example:
"untah" means female "zhakar" means male
Understanding "nisa'a" means women while "rijal" means men with the exception of a few ayats and the circumstances or context the ‘rijal’ is being used.
So some may ask what is the difference between "untha" and "nisa'a"? Are they not synonymous?
They are NOT identical. Anyone who claims they are identical is:
1- unaware in Arabic.
2- uninformed of the Quran's precision
3- Corrupting the meaning.
Even in English, FEMALE and WOMAN are not inevitably the same. To rephrase that: Every woman is a female. But not every female is a woman.
A female could be a dog, sheep, horse, plant, or a three-year old child. A woman is a grown adult human.
To be continued…Kidr
interesting and well explained
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