An Evaluation of the Word Rajul
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Salam,
An Evaluation of the word rajul
Hebrew
From Strong's Hebrew Dictionary and Brown Driver Briggs Hebrew Definitions
Strong's # H7270
ragal
raw-gal'
A primitive root; to walk along; but only in specific applications, to reconnoitre, to be a tale bearer (that is, slander); also (as denominative from H7272) to lead about - backbite, search, slander, (e-) spy (out), teach to go, view.BDB Definition
- to go on foot, spy out, foot it, go about, walk along, move the feet
1a) (Qal) to be a tale-bearer, slander, go about
1b) (Piel)
1b1) to slander
1b2) to go about as explorer, spy
1c) (Tiphel) to teach to walk
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 2113
Strong's # H7272
regel
reh'-gel
From H7270; a foot (as used in walking); by implication a step; by euphemism the pudenda - X be able to endure, X according as, X after, X coming, X follow, () foot (), X great toe, X haunt, X journey, leg, + piss, + possession, time.BDB Definition
- foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with preposition)
1e) three times (feet, paces)
Part of Speech noun feminine
A Related Word by BDB/Strong?s Number from H7270
Same Word by TWOT Number 2113a
From the Theological Word Book of the Old Testament
2113 - ragal
Hebrew Word ragal
Strong's Cross Reference 7270, 8637,
Definition go on foot, spy out. - Denominative verb.Derivative TWOT Number 2113a
Derivative Transliteration rekel
Derivative Strong's Cross Reference 7272
Derivative Definition foot.Derivative TWOT Number 2113b
Derivative Transliteration ragli
Derivative Strong's Cross Reference 7273
Derivative Definition foot soldier.Derivative TWOT Number 2113c
Derivative Transliteration marge lot
Derivative Strong's Cross Reference 4772
Derivative Definition place of the feet, feet (Rth_34, Rth_37; Dan_106).regel. Foot. This primary, feminine noun is found only in Hebrew, Aramaic, and some later Semitic dialects. It appears 245 times in the OT. In the overwhelming number of occuffences it means the "foot/feet" of human beings. However, it is also used in poetic passages in an anthropomorphic sense for an attribute of God (Exo_2410) and for God's transcendent nature (2Sa_2210; Psa_1810) and similar passages. It is applied to the "living beings" of Ezekiel's prophetic vision (Eze_17ff) to the seraphim (Isa_62), and cherubim (2Ch_313). Although the greater number of usages are in the plural (Exo_2314), it follows general Semitic grammar and as with other paired organs of the body appears in the dual (Isa_283) and on rare occasion in the singular (Deu_25). Although it usually means "foot" there is some limited extension to the "leg" (Deu_25). It is used in referring to the feet of cattle (Gen_3314), undefined animals (Job_3915), birds (Gen_89; Lev_1121-23), and unclean creatures such as insects and other arthropods (Lev_1142). It is used of the feet of Pharaoh pef sonified as a beast (Eze_322) and of idols (Psa_1157). regel is used with many extended meanings such as "pace" (Gen_3314), "time" or "number of times" (Exo_2314) and "leg of a table" (Exo_2526). Since walking was the primary means of travel during the centuries of Israel's history, the term took on many colloquial meanings. Some of these are not unlike modern expressions, while others are difficult to interpret in modern speech. A fine example is in the plea of Jacob before Laban (Gen_3030), the Hebrew says literally, "at my feet, " however the versions all seek better sense to fit the context. The RSV reads "wherever I turned, " KJV "since my coming." Both are closer to the actual sense. The root regel also implies "presence" (Deu_1124), .'swiftness" (2Sa_21, "immediacy" (Num_2019). It is used in connection with the "big toe" in warfare (Jdg_16-7) and in rituals (Ex). Some of the most interesting usages are in euphemistic expressions for bodily excretions (Jdg_324; 1Sa_243 ), for unkempt appearance as in mourning (1Sa_1924), to show homage at the feet (2Ki_437 and numerous other passages). In a rare usage (Isa_720) it is used of the pubic hair (i.e. hair of the legs). The main force of the word throughout the OT is the individual whose feet are mentioned as traveling or holding dominion.
ragli. Men on foot, foot soldiers. A secondary adjective developed from the noun reget, ragli appears twelve times in the OT in historical contexts (Exo_1237.
Aramaic
From Strong's Hebrew Dictionary and Brown Driver Briggs Hebrew Definitions
Strong's # H7271
regal
reg-al'
(Aramaic); corresponding to H7272 - foot.BDB Definition
- foot
Part of Speech noun feminine
A Related Word by BDB/Strong?s Number corresponding to H7272
Same Word by TWOT Number 2988
2988 - re gal
From the Theological Word Book of the Old Testament
Aramaic Word re gal
Strong's Cross Reference 7271
Definition foot. Used as in Hebrew, but not as broadly in the limited material of BA.From Vine's Complete Expository Dictionary of the Old Testament
Foot
regel (H7272), "foot; leg." Regel is a word found in many Semitic languages, referring to a part of the body. In the Old Testament, the word is used a total of 245 times, with its first occurrence in Gen_89.
Regel may refer to the "foot" of a human (Gen_184), an animal (Eze_2911), a bird (Gen_89), or even a table (a rare usage; Exo_2526, KJV). The word's usage is also extended to signify the "leg" "And he had greaves of brass upon his legs, and a target of brass between his shoulders" (1Sa_176). Regel is used euphemistically for the genital area; thus urine is "water of the legs" (2Ki_1827) and pubic hair is "hair of the legs" (Isa_720). The foot's low place gave rise to an idiom "From the sole of the foot to the crown of the head" (cf. Deu_2835), signifying the "total extent of the body."
"Foot" may be a metaphor of "arrogance" "Let not the foot of pride come against me, and let not the hand of the wicked remove me" (Psa_3611). It is used to represent Israel "Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them" (2Ki_218 ).
In anthropomorphic expressions, God has "feet." Thus God revealed Himself with a pavement of sapphire as clear as the sky under His "feet" (Exo_2410). The authors of Scripture portray God as having darkness (Psa_189) and clouds of dust beneath His "feet" (Nah_13), and sending a plague out from His "feet" (Hab_35). His "feet" are said to rest on the earth (Isa_661); the temple is also the resting place of His "feet" "...And I will make the place of my feet glorious" (Isa_6013). Similarly, the seraphim had "feet," which they covered with a pair of wings as they stood in the presence of God (Isa_62); the cherubim had "feet" that Ezekiel described (Eze_17).
The Septuagint gives the following translations pous ("foot" and skelos ("leg".From The International Standard Bible Encyclopedia
Foot
foot (, reghel, , karsol (only twice in parallel passages 2Sa_2237 = Psa_1836, where it probably means ankle); , pous) The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (Gen_184; Luk_744). This has therefore become almost synonymous with the bestowal of hospitality (1Ti_510). At an early date this service was considered one of the lowest tasks of servants (1Sa_2541), probably because the youngest and least trained servants were charged with the task, or because of the idea of defilement connected with the foot. It was, for the same reason, if rendered voluntarily, a service which betokened complete devotion. Jesus taught the greatest lesson of humility by performing this humble service to His disciples (Joh_134-15). The undoing of the latchets or leather thongs of the sandals (Mar_17; Luk_316; Joh_127) seems to refer to the same menial duty.
Often the feet and shoes were dusted on the highway, as is being done in the Orient to this day, but if it were done in an ostentatious manner in the presence of a person or a community who had refused hospitality to a stranger, it was understood in the same sense in which the cutting in two of the tablecloth was considered in the days of knighthood it meant rejection and separation (Mat_1014; Act_1351).
The roads of the desert were not only dusty but rough, and the wanderer was almost sure to ruin his ill-made shoes and wound his weary feet. A special providence of God protected the children of Israel from this experience during the long journey through the wilderness. ?Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years? (Deu_84; Deu_295).
In the house shoes and sandals were never worn; even the most delicate would put on shoes only when going out (Deu_2856). The shoes were left outside of the house or in a vestibule. This was especially done in the house of God and at the time of prayer, for whenever or wherever that might be, the law was ?Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground? (Exo_35; Jos_515; Act_733). This custom still prevails among the Moslems of our day. Probably it was the idea of defilement through contact with the common ground which gave rise to its moral application by the Preacher, ?Keep thy foot when thou goest to the house of God? (Ecc_51 (Hebrew 417)).
Nakedness of the feet in public, especially among the wealthier classes, who used to wear shoes or sandals, was a token of mourning (Eze_2417 and probably also Jer_225 and Isa_202-4). A peculiar ceremony is referred to in Deu_259, Deu_2510, whereby a brother-in-law, who refused to perform his duty under the Levirate law, was publicly put to shame. ?And his name shall be called in Israel, The house of him that hath his shoe loosed.? See also Rth_47, Rth_48.
Numerous are the phrases in which the word ?foot? or ?feet? is used in Biblical language. ?To cover the feet? (1Sa_243) is synonymous with obeying a call of Nature. ?To speak with the feet? is expressive of the eloquence of abusive and obscene gesticulation among oriental people, where hands, eyes and feet are able to express much without the use of words (Pro_613). ?To sit at the feet,? means to occupy the place of a learner (Deu_333; Luk_1039; Act_223). Vanquished enemies had to submit to being trodden upon by the conqueror (a ceremony often represented on Egyptian monuments; Jos_1024; Psa_86; Psa_1101; compare Isa_4923). James warns against an undue humiliation of those who join us in the service of God, even though they be poor or mean-looking, by bidding them to take a lowly place at the feet of the richer members of the congregation (Jam_23). We read of dying Jacob that ?he gathered up his feet into the bed,? for he had evidently used his bed as a couch, on which he had been seated while delivering his charge to his several sons (Gen_4933). ?Foot? or ?feet? is sometimes used euphemistically for the genitals (Deu_2857; Eze_1625). In Deu_1110 an interesting reference is made to some Egyptian mode of irrigating the fields, 'the watering with the foot,' which mode would be unnecessary in the promised land of Canaan which ?drinketh water of the rain of heaven.? It is, however, uncertain whether this refers to the water-wheels worked by a treadmill arrangement or whether reference is made to the many tributary channels, which, according to representations on the Egyptian monuments, intersected the gardens and fields and which could be stopped or opened by placing or removing a piece of sod at the mouth of the channel. This was usually done with the foot. Frequently we find references to the foot in expressions connected with journeyings and pilgrimages, which formed so large a part in the experiences of Israel, e.g. Psa_9112, ?lest thou dash thy foot against a stone?; Psa_9418, ?My foot slippeth?; Psa_1213, ?He will not suffer thy foot to be moved,? and many more. Often the reference is to the ?walk,? i.e. the moral conduct of life (Psa_732; Job_2311; Job_315).
Figurative In the metaphorical language of Isa_527 ?the feet? are synonymous with ?the coming.?Arabic
From Project Root List
Ra-Jiim-Lam = to go on foot, urge with foot, walk, tie by the feet, let (a female) suckle her young, be curly (hair), set free with his mother. rajjala - to comfort anyone, comb the hair, grant a respite. tarajjala - 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.
Salam,
Arnab - to go on foot, spy out, foot it, go about, walk along, move the feet
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Assalaam Alaikum
In Sura Nisa 41 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'. Its quite clear If one takes the initiative to reflect upon the Arabic grammar of the Quran.
Utilizing Hebrew Lexicons and Biblical resources will not give one the clear understanding of what Allah is conveying in the language of Allah.
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
minhuma is a dual Masculine & Feminine pronoun which is in the Nominative(?), governing the words 'Rijalan' & Nisaan - Male and Female , respectively
"And Allah by His words does prove and establish His truth, however much the sinners may hate it!"
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Assalaam Alaikum
In Sura Nisa 41 'Rijalan' is referring to 'Men' and 'Nisaan' is referring to 'Women'.
Salam,
This is an argument from personal incredulity.
Its quite clear If one takes the initiative to reflect upon the Arabic grammar of the Quran.
Claiming something is "quite clear" is not satisfactory evidence for your claim. Yes, grammar is important, but without a firm understanding of the words being used one will not be able to understand the message being conveyed.
Utilizing Hebrew Lexicons and Biblical resources will not give one the clear understanding of what Allah is conveying in the language of Allah.
That is your opinion, again, without satisfactory evidence to support your position.
Do you realize that you severely misquoted that ayah above? Words have been deleted and added and yet you are presenting this as evidence?
The verse should read
Since you claim to read in Arabic you should be able to easily notice where the errors are.
Salam,
Arnab -
Peace to everyone,
MTR, instead of this imaginary Arabic grammar rules you keep on yakking about but can never have the intellectual credentials to actually quote (because you fear being refuted, no doubt), why not focus on the actual content of 4/1? Why do you think the word is 'ba'atha' is there instead of walada (to give birth)? Ba'atha is the same word used in 2/164 so go figure.
Don't hide behind these so called grammar rules like the sunnis, man. The Quran never supports these imaginations. Focus on the Quran and you'll see or yourself.
MTRUtilizing Hebrew Lexicons and Biblical resources will not give one the clear understanding of what Allah is conveying in the language of Allah.
The language of ALLAH? Darn, we better all learn Arabic pretty damn quick in case Allah doesn't understand us when we speak to Him? I wonder if moroccans's dialect works?
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Am yaqooloona iftara AAala Allahi kathiban fain yashai Allahu yakhtim AAala qalbika wa yamhu Allahu albatila wayuhiqqu alhaqqa bi kalimatihi innahu AAaleemun bithati alssudoori
yamhu means to repeal, reverse the influence, abolishes; Root word Maha obliterate, blot out, erase, disappear, totally abolish; Dictionary of the Holy Quran page 527 (maha)
Al Batila that which is false, corrupt, delusive, THAT WHICH IS THE OPPOSITE OF TRUTH (HAQQ); Mubtilun One who says a thing which has no basis in reality or TRUTH; Al Batila with definite article (adaa-ta-tarif) encompasses ALL meanings of the Root word Batala; Dictionary of the Holy Quran page 55 (batala)
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salam arnab. allah provided us the scriptures and the quran for guidance. we need look no further than allah's guidance to determine the meaning of the words allah uses. using the infallible words of allah, to analyse the meaning of words, provides us with infallible definitions.
the word rajal or rajul, has only one use in the scriptures and quran. the usage is the authority of men, the foot of men.
you state in another thread that you practice what allah has established for you. practice what allah has established for you.
allah uses mathala or parables to illustrate his word, the actions of allah are a clue to infallible behavior. there is no mathala of allah using dictionaries, lexicons, and root word lists.
fallible human beings create fallible dictionaries, lexicons, and root lists, misleading people with fallible opinions of the meaning of allah's words.
all good comes from allah, all evil comes from mankind.
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salam arnab. allah provided us the scriptures and the quran for guidance. we need look no further than allah's guidance to determine the meaning of the words allah uses. using the infallible words of allah, to analyse the meaning of words, provides us with infallible definitions.
Salam Al Araf,
I agree that the Quran should be the authoratative source for understanding the definition of a word. However, definitions in dictionaries, and etymology are also important as guides. Please notice the difference between the words guide and authority.
The Hebrew definitions in my earlier post are largely (not entirely) based on the usage in The Tanakh. I also included information from various sources who commented on the way they understand rajul is used in the Tanakh and in history in general.
the word rajal or rajul, has only one use in the scriptures and quran. the usage is the authority of men, the foot of men.
If you mean men as in human beings/mankind/those who are homo sapiens then I agree. If, you mean men as in a male human being, then I disagree.
allah uses mathala or parables to illustrate his word, the actions of allah are a clue to infallible behavior. there is no mathala of allah using dictionaries, lexicons, and root word lists
fallible human beings create fallible dictionaries, lexicons, and root lists, misleading people with fallible opinions of the meaning of allah's words..
I'm going to rephrase what I already said While I will agree that at times dictionaries can contain mistakes, if one evaluates the contents of the referrences in my earlier post one will see that the entries are largely (not entirely) based on scriptural usage.
And,the simple fact remains the root, rajul, is used the same in the previous scriptures as it is used in the Quran.
Salam,
Arnab -
salam arnab.
show me one example from the scriptures or the quran, one mathala, where the rajal is used in connection with a woman's foot. show me one example from the scriptures, one mathala, where rajal is used in connection with mankinds foot. let me know if all you find is the word rajal associated with the foot of men.
allah is the word.
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salam arnab.
show me one example from the scriptures or the quran, one mathala, where the rajal is used in connection with a woman's foot.
Salam,
There are several verses referring to women's feet. Here are two verses from the Quran, and 3 verses from the Tanakh
2431
And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.
6012
O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, nor commit slander that they fabricate between their hands and feet and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.
From the Tanakh
Deu 2856 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,
2Ki 935 And they went to bury her; but they found no more of her than the skull, and the feet, and the palms of her hands.
Isa 316 Moreover the LORD said Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet;
(side note notice the commandment in the Quran not to believing women not to strike their feet and the chastisement of the daughters of Zion for making a tinkling with their feet?)show me one example from the scriptures, one mathala, where rajal is used in connection with mankinds foot. let me know if all you find is the word rajal associated with the foot of men.
allah is the word.
There are numerous verses that speak of the feet of both men and women here are a two from the Quran and 3 from the Tanakh
566 (565 addresses people of the book so that would include both men and women)
And if they had honored the Torah and the Injeel, and what was sent down to them from their Lord, they would have been rewarded from above them and below their feet. From among them is a pious nation, but most of them only do evil.
56
O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.
Tanakh
Moses addressing beni Israel
Deu 1124 Every place whereon the sole of your foot shall tread shall be yours from the wilderness, and Lebanon, from the river, the river Euphrates, even unto the hinder sea shall be your border.Num 2019 And the children of Israel said unto him 'We will go up by the highway; and if we drink of thy water, I and my cattle, then will I give the price thereof; let me only pass through on my feet; there is no hurt.'
Eze 2911 No foot of man (in Hebrew literally foot of Adam) shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years.
However, is it really so surprising that there are verses that indicate women have feet? As a general statement women usually have feet.
Salam,
Arnab -
Salam,
There are several verses referring to women's feet.
Peace All
Arnab; Rajel means leg, and Rajol means Man.
24-31, 60-12 are about women leg.
5-66 and 5-6 are about Humans Legs (man and woman)Please, be adviced that the two words are completly different.
Peace -
Peace All
Arnab; Rajel means leg, and Rajol means Man.
24-31, 60-12 are about women leg.
5-66 and 5-6 are about Humans Legs (man and woman)Please, be adviced that the two words are completly different.
PeaceSalam Belalhammad,
I disagree.
Please re-read the first post.Salam,
Arnab -
I have seen in the last few days two instances where the word rajul is used in the Quran with the meaning of individual, man or woman. The second instance I found while tying to find again the first one, which I saw when looking for something else. Right now I am not at home and do not have the ayas at hand. When I have the sond one I will post as for the first one or any others there might be, I don't know if somebody could make a search. Right now I am away from home, and I do not have access to my things or to internet.
Salam
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Assalaam Alaikum
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 /
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 /
min-huma is a dual, masculine and feminine pronoun reference that governs and defines rijalan / and nisa'a / as Men and Women, respectively.
rijalan / is a broken plural, masculine
nisa?a / is feminine singular, indicated by the feminine marker, extended alif & hamza /
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 / = Urge witnesses to come forward (male & female)
The feminine form of rajul / rijal / rajula(tun) = "a woman" is NOT in the Quran and is NOT used in 'Classical' Arabic or 'Standard' Arabic.
The individual who continues to suggest that 'rajul' means 'leg, women, etc.', 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.
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Assalaam Alaikum
In An-Nur 24.31...la yadribna bi-arjuli-hinna li yuAAlama /
Al-Mumtahinah 60.12... bayna aydeehinna wa arjuli-hinna /
arjuli-hinna Verb Form IV, to assume masculine manners, behave like a man, to act like a man, display masculine qualities
Above ayahs suggest taking on some type of negative (masculine) character trait and have nothing to do with 'women's legs'.