Gender is one of the universal dimensions on which status differences are based. Unlike sex, which is a biological concept, gender is a social constructspecifying the socially and culturally prescribed roles that men and women are to follow.
What is gen·der
noun \ˈjen-dər\
Definition of GENDER
1. a : a subclass within a grammatical class (as noun, pronoun, adjective, or verb) of a language that is partly arbitrary but also partly based on distinguishable characteristics (as shape, social rank, manner of existence, or sex) and that determines agreement with and selection of other words or grammatical formsb : membership of a word or a grammatical form in such a subclassc : an inflectional form showing membership in such a subclass
2. a : sex <the feminine gender>b : the behavioral, cultural, or psychological traits typically associated with one sex
Gender roles refer to the set of social and behavioral norms that are considered to be socially appropriate for individuals of a specific sex in the context of a specific culture, which differ widely between cultures and over time. There are differences of opinion as to whether observed gender differences in behavior and personality characteristics are, at least in part, due to cultural or social factors, and therefore, the product of socialization experiences, or to what extent gender differences are due to biological and physiological differences.
Gender has several definitions. It usually refers to a set of characteristics that are considered to distinguish between
1) male and female,
2) reflect one's biological sex, or
3) reflect one's gender identity
Gender identity is
1) the gender(s), or
2) lack thereof,
3) a person self-identifies as
it is not necessarily based on biological sex, either real or perceived, and it is distinct from sexual orientation. It is one's internal, personal sense of being a man or a woman (or a boy or girl).]
There are two main genders:
1) masculine (male), or
2) feminine (female),
Although some cultures acknowledge more genders. "Androgyny," for example, has been proposed as a third gender. Some societies have more than five genders, and some non-Western societies have three genders – man, woman and third gender. Gender expression refers to the external manifestation of one's gender identity, through"masculine," "feminine," or gender-variant or gender neutral behavior, clothing, hairstyles, or body characteristics.
Quranist say,
While reading through what many wrote on the Quranic language, I stumbled across and online post which you can read below:
"Islam initially communicates with the male where the female remains only an occasionally-addressed party. This is why we find an entire chapter titled "Al-Nisa' (the Women)" as it contains bountiful laws concerning females; we, however, do not find any chapter titled "Al Rijal (the Men)" as the entire Quran is aimed for men, while women remain an exception. Add to that, the Islamic deity is a male, even if only in syntax. This deity has also distinguished between males and females in statement, heritage, polygamy, and divorce. These matters are not insecurities; thus, I am hoping none of you will speak up for their personal heretic beliefs regarding Islam, since Islam is no living creature; it cannot explain itself. Instead, men stand up to speak on its behalf. This is my general view regarding the current overriding/traditional reading of Islam and its remains."
The post above is dangerously accurate. The only fault here is its complete dependency on the terminology of Islamic Scholars. According to the author, Islam is doing all the communication, although Islam is a base ground, not a collection of facts. Islam, in its Quranic connotation, is a ground for social peace, precisely as democracy and dictatorship are; and so, Islam does not construct facts or development, but is the base ground for their birth.
Kindly take note that the author of the above statement has also decided that the term Nisa' is the plural of "untha" (female). He even promoted it as a synonym, which conflicts the 'Quranic' Arabic language; for there is not even the slightest link between Nisa' and untha (pl. inath).
What the author was unaware of is that any man could be classified under Nisa', while any woman could similarly be classified under Rijal, neither did he know that the actual concept behind Nisa' is related to their retarded or "held back" position instead of their gender.
Moreover, if Allah had isolated any all-women speech in Surat "Al-Nisa'", there would have been no further mention ofthakar or untha in any other verses. It's always sufficient to remind the reader of Surat "Maryam" or to recite the beginning of Surat "Al-Nisa'" to understand it is meant for the orphans (al-yatama), discussing subjects on how to foster and care for them, and is barely related to matrimonial issues.
To consider the term Nisa' to be the plural of untha has doubtlessly added a male-dominant flavor to Quran. If only people had understood that this term is not restricted to females, but associated with every delay in a field (such as seeking fortune, achievements, consistency [qawamah], or mobility), they would not have been victims of false assumptions.
To further elaborate, we should read the verse below –
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).
“ 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
Let me keep things simple. I wonder do we need to be Scholars or Quranist to know basic common sense and basic Arabic grammar overstanding how Allah dresses particular people such as 'Rijal' and 'Nisa?'
Allah tells us to study his Book By compiling all the verses about the topic of divorce as discussed in all the locations of the Qur'an we come to know what the Book of Allah has to say about this subject.
Al-Baqara [2:121] "Those to whom We have sent the Book! study it as it should be studied; they are the ones that believe therein; those who reject faith therein the loss is their own."
After studying Allah's wbook we will see that each ayat clarifies and explains the other and it is by this manner that Allah Himself has dealt with different subjects in His Book, i.e. by repeating topics in various chapters throughout the Qur'an. The manner of exegesis is or recurrence and repetition of subjects within the Qur’anic verses, and it is by this method that the Book of Allah deals with various topics and provides its own explanation.
We are reminded:
"See how We repeat the verses that they may understand." (6:65)
"And certainly We have repeated for mankind in this Quran, every kind of similitude, but the majority of mankind do not consent to aught but denying." (17:89)
Allah Himself has circulated topics within His Book, and what may seem to be vague or unclear at one passage is made distinct or clear by another verse in another passage within the Qur’an itself. One verse will throw light on the other.
Furthermore we are informed that the messenger of Allah also explained the Qur’an by the Qur’an itself which is the Qur'an alone that provide its own explanation:
"And thus do We repeat the verses and that they may say: You have read; and that We may make it clear to a people who know." (6:108)
After studying from the research I have done you be the judge to see does 'Nisa' mean women.
In Sura Nisa 4:1 Is 'Rijalan' referring to 'Men' and 'Nisaan' is referring to 'Women?'
Please 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 4.1 Ya 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'.
The obvious meaning of Raj'a-lan and Nisa'a is derived from Sura Nisa 4.1 where Allah 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
As I mentioned before quoting a Quranist,
"Moreover, if Allah had isolated any all-women speech in Surat "Al-Nisa'", there would have been no further mention of thakar or untha in any other verses. It's always sufficient to remind the reader of Surat "Maryam" or to recite the beginning of Surat "Al-Nisa'" to understand it is meant for the orphans (al-yatama), discussing subjects on how to foster and care for them, and is barely related to matrimonial issues. To consider the term Nisa' to be the plural of untha has doubtlessly added a male-dominant flavor to Quran. If only people had understood that this term is not restricted to females, but associated with every delay in a field (such as seeking fortune, achievements, consistency [qawamah], or mobility), they would not have been victims of false assumptions." ~~End of quote
I believe there is a serious misunderstanding with the Quranist when they allude to Muslims believing the term 'Nisa' to be plural of untha. 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'.
The grammar is the plural is niswatun نسوةٌ for ladies and the singular of nisaa is imratu إمراةٌ.
"nis'watun 'Ladies' said in the City: "The (12:30:5) im'ra-atu "The wife' of the (great) 'Aziz is seeking to seduce her slave from his (true) self: Truly hath he inspired her with violent love: we see she is evidently going astray." (Surah Yusuf: Ayah 30)
Another example:
"And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found im'ra-atayni 'two women' two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man." Surah 28:23
Another example:
"When ye divorce l-nisāa 'the women', and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things." Surah 2:213
Some Quranist argue:
There are Quranist who argue that if "nisaa" is plural than what is the singular? Why is "imratun" the singular and they continue saying these are completely different rootletters! What is the plural of "imratun" with the same rootletters?
As I made mention before the word sigular for women is "imratun" and as for the plural it is nisa in fact as often it is told by Quranist to go to the root, the root this and the root that but in the Arabic grammar the word does not have to be from the same root as there is exceptions in the language.
In fact the word imaratun امْرَأَةُ when al is attached to the word why do we drop the hamzatul wasal. According to the research there is no logical rules that were given when the grammarians documented and the plural in this case for the word امْرَأَةُ imaratun is taken as it has been conveyed to us.
Another point to be aware of by some Quranist is that they argue about the singular of nisaa and they ask can al-nasi(deferment) be the singular of al-nisaa if the meaning of women is left out of consideration?
Truth is always consistent and it's clear that the singular of nisa is imratun however,the word some Quranist may be suggesting as singular is not a singular of nisa at all in fact it is a word derived from the roots nun seen hamza which can mean to postpone an-nasi'u. Overstanding this fact helps us to realize in general there is a rule in arabic language that some rules of language words and how they ae used and formulated and have been conveyed to us by the arabs with out logical reasons as to how they are formed or derived etc and why we have different letters for singular and plural, and again how hamza can be dropped when made definite the imratun become almratu.
The Root has it's place:
Niswatun نسوةٌ.
Its clear that Niswatun نسوةٌ means Women. There is no singular of this word from the above root. Its singular is امْرَأَةُ Imar'atun. Nisaun means Women. Niswatun and Nisaun has been used in the Qur'an about 59 times.
The Quranist are wrong to say that 'Nisa' does not mean women because it’s clear that the word النساء (Nisa'a) means "WOMEN", and understanding this basic fact the word النساء (Nisa'a) does not mean "females".
The Arabic word for "female" is أنثى "Untha" when we read the Qur’an.
“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 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" 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.
Just like in English, MALE and MAN are not inevitably the same. Every man is a male, but not every male is a man.
A male/female could be a dog, sheep, horse, plant, or a three-year old child. A man/woman is a grown adult human.
Here are some references from the Qur'an that you can verify for yourself to see does 'Nisa' mean women.
*N S W NISA'n.f. (pl; niswah,)-women, wives
Suran 2:49 "slaughtering your sons, and nisāakum 'your women...."
Surah 2:187 "permitted to you, upon the night of the Fast,. is.to go in to nisāikum 'your wives.' "
Surah 2:222 "keep away from l-nisāa '[the] women' during the monthly course...."
Surah 2:223 "nisāukum 'your wives' are a tillage for you..."
Surah 2:226 "for those who forswear their nisāihim 'women' a wait of four months.."
Surah 2:231 "when you divorce l-nisāa 'women', and they have reached their term..."
Surah 2:232 "when you divorce l-nisāa 'women', and they have reached their term...."
Surah 2:235 "there is no fault in -you touching the proposal to l-nisāi 'women' you offer..."
Surah 2:236 "if you divorce l-nisāa 'women' while as yet you have not touched them..."
Surah 3:14 "l-nisāi - women, children, heaped-up heaps of gold..."
Surah 3:42 "He has chosen thee above all nisāi 'women'..."
Surah 3:61 "our wanisāanā 'wives' and your wanisāakum 'wives'...."
Surah 4:1 " from the pair of them scattered abroad many men and wanisāan 'women'..."
Surah 4:3 " marry such l-nisāi 'women' as seem good to you, two, three, four.."
Surah 4:4 " give l-nisāa 'the women' their dowries as a gift spontaneous..."
Surah 4:7 " walilnnisāi 'and to the women' a share of what.parents and kinsmen leave...."
Surah 4:11" 'if they be nisāan 'women' above two, then forthem two-thirds..."
Surah 4:15 " such of your nisāikum 'women' as commit indecency-..."
Surah 4:19 "it is not lawful for'you to inherit l-nisāa 'women' against their will.."
Surah 4:22 " do not marry l-nisāi 'women' that your fathers married..."
Now to save time I could have continue the Bayyinat (Clear Evidence) proving that Niswatun نسوةٌ clearly means Women. But to save time insha Allah, I have just posted the rest of the ayats so any one who want to verify for themselves can do so.
The rest of the references is Surah 4:23, 24, 32, 34, 43, 75, 98, 127, 129, 176, Surah 5:6, Surah 7:81, 127, 141, Surah 14:6, Surah 24:31, 60, Surah 27:55, Surah 28:4, Surah 33:30, 32, 52, 55, 59, Surah 40:25, Surah 48:25,Surah 49:11, Surah 58:2, 3, Surah 65:1, 4
The Quranist says:
In conclusion, I must add that the Quranic speech is addressing humans, male or female. It is directed to blowing the Ruh (soul) into us instead of the subjective and sexist text that some Scholars continuously advertise. The Quran oft portraits alterity or "otherness" through many of its terms and concepts. We should know that there are points of repulsion and intersection between al-thakar and al-untha. Nevertheless, the points of repulsion should not cause any conflict or hatred, for opposites complete each other.
Reference: http://revolutionpsyche.wordpress.com/
This is not a debate at all just another side of the discussion and it's up for us to take the evidence provided and verify for ourselves. According to Quranist we not male/female, men or women we are just 'otherness' or just beings without a specific role to play in this granduer universe. Is this the message you get when you verify for yourself from the Book of Allah, is the question. Salaamun alaikum
By Kidr Amari
Reference:
Does Rijal mean 'Men' and 'Nisa'a mean Women in the Qur’an, does the Qur'an address us through gender base? Part I
"And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)." Surah 17:36
By Kidr Amari
By Kidr Amari
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