the Lectures of Nokounam, may his secret be sanctified (Session 1643)

Preface

The Holy Quran, akin to a profound and boundless ocean, harbours lofty meanings and concepts, each of its words akin to a jewel adorning the crown of Divine Wisdom. Among these words, Jal is employed in numerous verses with subtlety and precision to denote the bestowal of attributes, characteristics, and effects upon created beings. This treatise endeavours to explore the concept of Jal in the Holy Quran through meticulous examination of this term within the context of the verses and profound analyses, aiming to elucidate its various dimensions for researchers and seekers of knowledge in a clear and dignified language. Through reflection on the verses and elucidation of meanings, it depicts Divine order and management inherent in the usage of Jal, as though each verse is a branch of the mighty tree of wisdom rooted in the infinite knowledge of God.

Part One: The Concept of Jal and Its Distinction from Khalaq (Creation)

The term Jal in the Holy Quran signifies the conferment of attributes, qualities, or effects upon entities that have been previously created. Unlike Khalaq, which refers to the original and fundamental act of creation, Jal indicates the attribution of secondary features. This distinction is akin to the difference between constructing a house and adorning it with colours and patterns. Khalaq establishes the foundation and basis of existence, whereas Jal, by adding attributes and effects, perfects it.

This distinction reflects the order and management prevailing within the system of creation. Jal is like a painter who applies colours upon the canvas of creation to reveal its various manifestations. For instance, the Quran states:

And We have made for you hearing and vision and hearts.
(Srah As-Sajdah: 32:9)

This verse clearly illustrates that Jal refers to bestowing characteristics such as hearing, vision, and hearts upon humansfeatures granted subsequent to the initial creation of mankind. This conferment not only aids human physical perfection but also guides him towards Divine understanding and knowledge.

Part Two: Types of Takhkhur (Delay) in Jal

Jal in the Quran appears sometimes with takhkhur maqm (statusual delay) and sometimes with takhkhur aqq (real temporal delay). Takhkhur maqm refers to the conferment of figurative or honorary attributes, such as granting the station of prophethood or caliphate, which is akin to a rank placed upon the shoulders of human existence. Takhkhur aqq, however, denotes actual physical and material changes following the initial creation, like the transformation of a verdant pasture into withered grass.

For example, the Quran says:

And We made you into nations and tribes so that you may know one another.
(Srah Al-Hujurt: 49:13)

This verse exemplifies statusual delay, since after the creation of humans, social characteristics such as nations and tribes were bestowed upon them. Conversely, in another verse:

And He brought forth the pasture, then made it dry stubble.
(Srah Al-Al: 87:4-5)

This verse depicts real delay, where the pasture, after growth, transforms into a dried state, which is a genuine material change. These two types of delay, like two branches of the same tree, each manifest Divine order in the universe differently.

Part Three: Jal and Divine Order

One of the prominent characteristics of Jal in the Holy Quran is its connection with Divine order, management, and knowledge. Jal is like a thread woven meticulously and wisely into the fabric of creation. Whenever Jal is employed in the Quran, it signifies Divine order and sagacity.

For instance:

God knows best where to place His message.
(Srah Al-Anm: 6:124)

This verse clearly shows that the Jal of the message is accompanied by Divine knowledge and order. God, with complete awareness, grants the mission to those worthy, and this selection is carried out within an intelligent and precise system.

Part Four: Jal and the Bestowal of Secondary Attributes and Perfections

Jal denotes the bestowal of secondary attributes and perfections, which may be natural or voluntary. Natural attributes, such as light and darkness, emerge without human volition, whereas voluntary attributes, such as prophethood and caliphate, are granted by Divine will within the framework of creations order.

For example:

And He made the sun a shining light and the moon a derived light.
(Srah Ynus: 10:5)

This verse illustrates natural Jal, where God adorned the sun and moon with the qualities of brightness and light. Conversely, in another verse:

And We appointed for him his brother Hrn as a minister.
(Srah Al-Furqn: 25:35)

This verse demonstrates voluntary Jal, since the appointment of Hrn as a minister was by Divine will and within the order of creation.

Part Five: Jal and Human Actions

Jal in the Quran refers not only to Divine acts but also to human deeds, whether good or evil. This Jal acts like a mirror reflecting human actions before their eyes so that they may perceive the truth of their choices.

For example:

They put their fingers in their ears.
(Srah Al-Baqarah: 2:19)

This verse points to negative human Jal, where individuals stubbornly place their fingers in their ears to avoid hearing the truth. This act is akin to burying one's head in the sand to escape reality. In another verse:

They set up another god with God.
(Srah Al-Isr: 17:39)

This verse demonstrates the Jal of polytheism, an act arising from ignorance and obstinacy opposing Divine unity. These Jal acts illustrate human freedom in choosing the path of truth or falsehood.

Part Six: Jal of Darkness and Light

One of the most intricate applications of Jal in the Quran is the Jal of darkness and light. Darkness, contrary to common conception, is not absolute non-existence but a relative quality opposed to light, like a shadow that emerges in the absence of illumination.

For example:

And He made the darkness and the light.
(Srah Al-Anm: 6:1)

This verse introduces darkness as a relative attribute alongside light, displaying Divine order in the universe. Darkness is like a shadow that defines light, and its Jal is an indication of Divine wisdom in creating contrasts.

Part Seven: Jal and the Necessity of Scientific Research in Religious Sciences

The Holy Quran is not only a book of spiritual guidance but also a rich source for scientific research. Verses that refer to the Jal of human attributes such as hearing, vision, and hearts require precise scientific examination so that the stages of embryonic development may be reconciled with Divine revelation.

For example:

And We made for you hearing and vision and hearts.
(Srah As-Sajdah: 32:9)

This verse enumerates hearing, vision, and hearts in an order which can be correlated with biological research on embryonic development. Religious sciences ought to analyse these verses with scientific tools to answer scientific challenges.

This necessity is like an invitation to delve into the depths of the Holy Quran, a mine filled with gems of knowledge. Should religious sciences fail this exploration, they will be unable to address contemporary questions or guide society effectively.