Root: ج ھ
ل
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 24
b) No of constructions: 9
Nouns: 7 Recurrence: 19 Verbs: 2
Recurrence: 5 [Form-I]
We find the following about this Root in the
Classic Lexicons:-
Ibne Faris [died 1005]
(جهل)
الجيم والهاء واللام أصلان: أحدهما
خِلاف العِلْم،
والآخر الخِفّة وخِلاف
الطُّمَأْنِينة.
فالأوّل الجَهْل نقيض العِلْم. ويقال للمفازة التي لا عَلَمَ بها مَجْهَلٌ.
ويقال استجهلت الرِّيحُ الغُصْنَ، إذا حرّكَتْه فاضطَرَب.
Lisan
al-`arab
جهل
(لسان العرب)
الجَهْل: نقيض
العِلْم،
والجَهَالة: أَن تفعل فعلاً بغير
العِلْم
Edward
William Lane's Arabic-English Lexicon, based on the classical Arabic
lexicons such as those above
The classical Arabic dictionaries define it, in
primary signification, mainly in contrast to knowledge, as may be seen
in the above quotes. However, later studies present a totally different
picture about its signification and usage in Arabic literature. Professor Toshihiko Izutsu, in his book "Ethico
Religious Concepts in the Qur'aan" states:
[Quote]
[Unquote]
The Grand Qur'aan itself is the best Lexicon
for its important words.
It exposes the perception and meanings of its important words in a
picturesque manner. The very first occurrence of a word from this
Root in the Grand Qur'aan amply and unambiguously clarifies that it has
nothing at all to do with the concept of "ignorance" contrary of the
Knowledge.
-
And recall history of point in time when
Mūsā
[alai'his'slaam] had said to his people:
-
"Allah the Exalted has commanded you
people that you may sacrifice
any cow".
-
They-the elite
reacted saying:
"Are you deliberately treating us in
contemptuous ridicule?"
-
He said: "I seek refuge
of Allah the
Exalted that I might be a superficial vain talker amongst the
shallow emotionalists". [2:67]
Can we find even a remote linkage to "ignorance
contrary of the Knowledge" in these three verbatim quotes of a dialogue
between
Mūsā
alai'his'slaam and the Elite of Bani Israel?
Why did they take such a strong exception to a statement requiring them
to do an otherwise a small act of little financial implications? Why they thought it for them a sort of deliberate
contemptuous ridicule?
:
It
is a Verbal Noun which denotes treating someone non seriously in
jesting, contemptuous and ridiculing manner, and not caring for the
position and hnonor held by him. They were told Allah the Exalted
has commanded that
they sacrifice an ordinary cow/heifer.
Their strong reaction seems of their superficial consideration of it as
something trivial, frivolity. Musa alai'his'slaam
responded them, subtly pointing out the nature of their spontaneous
thoughtless reaction.
: Active
Participle: Definite; Sound plural; Masculine;
Genitive. This was used in relation to their
erroneous
perception
of frivolous talk to down the others talk, or vain
talk, and thought which is futile and frivolous, or absurd, palaver,
empty time wasting talk.
However, this has also exposed that frivolous, absurd, futile,
palaver orations can convey a perception of ridicule, contempt and
degradation for the listener.
-
And the sincere allegiants of
Ar'Reh'maan
are those who walk upon the Earth in a manner reflecting softness and
humbleness.
-
And when
emotionalists, passionate, traditionalists, conjecture
followers addressed them they, avoiding indulging in conjectural debates
said, "Be at peace". [25:63]
-
And when they heard
conjecture-myth-frivolous statement narrated to them by
people, they
avoided debating it.
-
And they said to
them:
"Our deeds
will cause effect for us; and the deeds of you people
will yield result for you.
-
We wish that
presently a state of safety,
security and tranquility is caused to veil upon you.
-
We do
not seek and wish not to make ourselves shallow emotionalists-traditionalists-conjecturers".
[28:55]
They do this in compliance to the
command of Allah the Exalted:
-
You
the Messenger
[Muhammad
Sal'lallaa'hoalaih'wa'salam]
keep holding
the habit of forgivingly overlooking; and command with distinctly known
cognizable facts.
-
However, avoid confronting the
emotionalists/passionate/traditionalists/vain talkers. [7:199]
Here in these two Ayahs:
[nominative-Subject of verb],
[accusative
state-Object of Verb] is in relation to
their addressing the Sincere Allegiants of
Allah, the truthful believers. What is the peculiarity of the
substance-utterances they talk? It is:
. Its Root: "ل غ و"
leads to the
perception
of frivolous, vain, futile, absurd, palaver, empty talk,
void of substance myths and gossips, thoughtless utterance like catch
phrases.
This peculiarity of their talks with other people portrays them
as people who are overwhelmingly under influence of passions and long
held traditional stories rather than intellect and reason.
: It has nothing at all to do with the concept of
"ignorance" contrary of the Knowledge. It
is also done with the objective to down the others talk, roping away,
limiting the efficacy of others talk. Obviously this cannot be done by
"ignorant-one who lacks knowledge", rather it is in itself a skill:
-
Know it: those-ruling
elite who knowingly refused to accept the Book had advised
aristocrats:
-
"You people should not be
attentive for listening
this Qur'aan.
-
Instead, you devise
and spread conjectures-palavers about it for
roping away-limiting its efficacy-rendering it nugatory.
-
This
strategy might enable you
people retain the
dominating authority"
[41:26]
The word:
Active Participle from [مصدر]
Verbal Noun جَهَالَةٌ portrays such persons who demonstrate a
behaviour pattern visibly governed by passions, emotions, irrationality
and superfluous manifestations. Therefore, anyone who at some point in
time in life is swayed away from rational conduct under influence, surge
and dominance of passion and emotion will momentarily join the company
of such persons. It further strengths the
point that it has nothing at all to do with the concept of "ignorance"
contrary of the Knowledge. The most
learned, educated and intelligent person can also become prey to
outburst of passion:
-
The approval of
repentance and reversion
is an acceptable right upon Allah the Exalted in respect of
only those
who
commit evil—illicit sex
instinctively: under the spur - sudden surge
of incontrollable emotion and passion;
-
Thereafter,
they quickly repent their guilt
mending their ways.
Thereby, Allah the Exalted pays attention with forgiveness to such people.
-
Know it: Allah the Exalted is
the Fountain and Setter of knowledge-science of visible and
invisible domains; and the Infinitely Just Supreme Administrator of
the created realm.
[4:17]
o
-
Indeed any amongst you people who did
an act of evil; including
illicit sexual intercourse,
instinctively: under the spur-sudden surge
of dominating incontrollable emotion and passion;
-
Thereafter, having committed the act
repentantly he turned back and rectified-perfected his conduct;
-
Thereby, remain assured that He the Exalted is
certainly repeatedly mercifully overlooking/forgiving".
[Ref 6:54]
-
Afterwards, your
Sustainer Lord is certainly mercifully considerate for those who did a
volitional act of evil import-illicit sex in a situation of spur/dominating influence of passion;
-
Thereafter, having committed
evil
act, they repented feeling guilty, and henceforth mended and perfected
their conduct.
-
Surely, upon such repentance and modification of conduct
towards perfection/reason, your Sustainer Lord is certainly the Most Forgiving and Merciful.
[16:119]
: The use of this Prepositional Phrase with
Verbal Noun in relation to the Verb and its object conspicuously
portrays that it has nothing at all to do with the concept of
"ignorance" contrary of the Knowledge. The verbs used are:
,
and
originating from Root "ع م ل".
All creation is for one purpose;
who amongst us acts
:
. What
is an act and how it is performed? The Arabic word
denotes only those acts which
are performed by design and will. It can be performed only when data
about it is saved in the memory. Retrieving that data and translating it
into action is called "عمل". And the data in
memory is called "علم" in Arabic. Both these
words have similar particles ع , ل , م. The
عمل could be termed as transposition of
علم.
: It is a Prepositional Phrase relating to the
Verb. بـِ Inseparable
Preposition + Verbal Noun of verb جَهِلَ-يَجْهَلُ
.
It is evident from the
quote of
Mūsā alai'his'slaam that:
is primarily not
a permanent nature of a person. A certain state of mind, conduct
and talk places a man in the category of :
.
The beauty and sublimity of the choice of words in
the Grand Qur'aan is that it not only defines and describes the
perception and meanings of the Arabic Roots and words used therein,
but also relays the hidden realties of
physical realm without compromising or undermining the original
purpose of communicating the Book, alerting the humanity to be cautious
of the ultimate truth and their answerability and accountability.
-
Donating the gifts secretively is
particularly for
those needy people who have been restricted-restrained to
their places for the cause of Allah the Exalted.
-
They do not find it feasible
for openly striking; transiting in the Earth-society.
-
The emotional man of
superficial understanding presumes them self-sufficiently rich
because of their self-restraint, self-respect and composedness.
-
You will recognize them by
their visible sign;
-
They do not ask people in
frank overtaking manner.
-
And should you spend
that which is something advantageous out of the beneficial
wherewithal:
-
For reason of
omnipresence, the ever vigilant Allah the Exalted is certainly fully
aware of it. [2:273]
|
1 |
Active Participle: Definite; Singular;
Masculine; nominative; ( مصدر-جَهَالَةٌ
Verbal Noun). (1)2:273=1
اسم فاعل:معرفہ
باللام-مرفوع-واحد
مذكر |
|
|
2 |
Active Participle: Definite; Sound plural;
Masculine; nominative;
( مصدر-جَهَالَةٌ Verbal Noun).
(1)25:63(2)39:64=2
اسم فاعل:معرفہ
باللام- مرفوع-جمع
سالم مذكر |
|
|
3 |
Active
Participle: Definite; Sound plural; Masculine;
Accusative/ Genitive; (
مصدر-جَهَالَةٌ Verbal Noun)
.
(1)2:67(2)6:35(3)7:199(4)11:46(5)12:33(6)28:55=6
اسم فاعل:معرفہ
باللام- مجرور/منصوب-جمع
سالم مذكر |
|
|
4 |
 Noun:
Definite; feminine;
singular; genitive. (1)3:154(2)5:50(3)33:33(4) 48:26=4
اسم
:معرفہ
باللام-مجرور-واحد
مؤنث |
|
|
5 |
Prepositional Phrase:
بـِ Inseparable
Preposition + Verbal Noun: Indefinite; genitive; [جَهِلَ-يَجْهَلُ
Verb]. 1)4:17(2)6:54(3)16:119(4)49:06=4
جار و مجرور
= بِ حرف جر + مصدر:-مجرور |
|
|
6 |
 Active Participle:
Indefinite; Sound plural;
Masculine; nominative;
( مصدر-جَهَالَةٌ Verbal Noun).
(1)12:89=1
اسم فاعل: مرفوع-جمع
سالم مذكر |
|
|
7 |
Hyperbolic Noun/Intensive Adjective/Intensive
Active participle: Indefinite;
masculine; singular; accusative. (1)33:72=1
اسم المبالغة-منصوب--واح-مذكر |
|
Verbs Form-I
|
1 |
Verb: Imperfect; second person; plural;
masculine; Mood: Indicative evident by نَ;
and [و] Subject Pronoun, in
nominative state; مصدر جَهْلٌَ
Verbal Noun. (1)7:138(2)11:29(3)27:55(4)46:23=4
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرحاضر |
|
|
2 |
Verb: Imperfect; Third person; plural;
masculine; Mood: Indicative evident by نَ;
and [و] Subject Pronoun, in
nominative state; مصدر جَهْلٌَ
Verbal Noun. (1)6:111=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرغائب |
|
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