of Nokounam, may his sanctity be preserved (Session 1675)
The Holy Qur'an, like a profound and boundless ocean, encompasses meanings and concepts each of which shines as a brilliant gem, guiding humanity towards truth and perfection. Among these concepts, Ab and Barat stand as two facets of human behaviour in relation to the truth, holding a distinctive status. Ab, like a hard and impermeable stone, signifies obstinacy and resistance against the truth, whereas Barat, like a gentle breeze, heralds distancing from defect and movement towards purity and freedom. This treatise, with a deep examination of the verses of the Holy Qur'an, endeavours to investigate these two concepts and, relying on divine wisdom, strives to illuminate their hidden and apparent dimensions for the readers. Similar to a gardener who carefully nurtures the saplings of knowledge, this text aims to sow the seeds of awareness in the readers mind through detailed exposition, inviting them to ponder the divine verses.
The word Ab in the Arabic language denotes refusal, obstinacy, and withholding acceptance of something presented to a person. This term in the Holy Qur'an is an attribute ascribed to beings who reject the acceptance of truth and manifest a strong and impermeable resistance against it. Ab, like a steadfast wall, prevents the light of truth from penetrating the human heart and plunges it into the darkness of ignorance and ingratitude. This attribute is assigned to beings such as Iblis, the oppressors, the wicked, and the majority of people, each resisting the divine invitation in their own way.
The Holy Qur'an clearly illustrates instances of Ab in various verses:
Iblis: In verse 34 of Surah Al-Baqarah it is stated:
So they prostrated, except Iblis; he refused and was arrogant.
Iblis, due to pride and arrogance, refused to prostrate to Adam. This refusal distanced him from the proximity of God.
The majority of people: In verse 38 of Surah Yusuf it is written:
And most of the people refused except disbelief.
The majority of people, due to ingratitude and attachment to worldly affairs, refuse to accept the truth.
The oppressors: Verse 76 of Surah Al-An'am states:
And the oppressors refused except disbelief.
Oppressors, because of injustice and tyranny, stand firm against the truth.
The wicked: Verse 100 of Surah At-Tawbah says:
And their hearts refuse, and most of them are defiantly disobedient.
The wicked, having deviated from the path of divine obedience, withhold acceptance of the truth.
Ab, like a dry and leafless tree, entails negative consequences. A person characterised by Ab, due to resistance against truth, experiences fear, diminished memory, and inflexibility. This attribute deprives the heart of the gentleness and light of faith and drives the person towards oppression and immorality. The Holy Qur'an demonstrates that even the Prophets, if afflicted with this attribute, have been subjected to divine punishment to serve as a lesson for others.
One of the most prominent examples of Ab among the Prophets is the story of Prophet Yunus (Jonah), as mentioned in verse 87 of Surah Al-Anbiya:
And [mention] Dhun-Nun (Yunus), when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darknesses, 'There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.'
Prophet Yunus, due to anger and refusal to continue the invitation of his people, presumed that God would not impose any restraint upon him. This obstinacy led him to the belly of the fish, yet his repentance and remembrance of God became his means of salvation. This verse shows that even Prophets, if caught by Ab, are not exempt from divine chastisement, yet God's mercy is always accessible.
The believer, like a flexible sapling, humbles before the truth and is far from the dryness and rigidity of Ab. The Holy Qur'an never attributes the characteristic of Ab to the believer, for the believer, endowed with generosity, courage, and strong memory, refrains from resisting the truth. This distinction indicates the perfection of faith that separates the believer from Iblis, the oppressors, and the wicked.
The sole instance of Divine Ab in the Holy Qur'an appears in verse 32 of Surah At-Tawbah:
Allah refuses except to perfect His light, although the disbelievers dislike it.
This Ab, contrary to the creatures obstinacy, stems from divine wisdom and necessity. God resists the extinguishing of the light of truth not out of arrogance, but to preserve and complete the light of guidance. This verse alludes to the role of religious scholars in safeguarding and spreading divine light and manifests the fundamental difference between Divine Ab and that of creatures.
Ab is an attribute assigned in the Holy Qur'an to beings who reject acceptance of truth. This attribute, visible in Iblis, oppressors, the wicked, and the majority of people, leads to the darkening of the heart and distancing from the light of faith. Even the Prophets, if afflicted with this attribute, have been subjected to divine punishment, though divine mercy always leaves open the way to return. The believer, flexible and gentle before the truth, is free from this attribute, which marks their perfection. Divine Ab exists solely to preserve the light of truth and perfect guidance, accompanied by divine wisdom and mercy.
Barat, linguistically, means distancing, separation, and cleansing from defect or evil. In the Holy Qur'an, this term is used to denote disassociation from polytheism, oppression, and all that impedes human perfection. Barat resembles a breeze that purifies the heart from impurities and guides humanity towards freedom and perfection. Unlike Ab, this attribute is ascribed to God, the Prophets, and the believers alike, signifying flexibility and gentleness in submission to the truth.
The Holy Qur'an depicts Barat in multiple verses:
Divine Barat: Verse 3 of Surah At-Tawbah states:
Indeed, Allah and His Messenger disassociate themselves from the polytheists.
God and His Messenger emphasise monotheism and distancing from polytheism by declaring disassociation from the polytheists.
Prophetic Barat: In verse 43 of Surah Az-Zukhruf it is said:
Say, 'He is Allah, [who is] One, and I am disassociated from what you associate [with Him].'
The Prophets affirm Gods unity through disassociation from polytheism.
Believers Barat: Verse 54 of Surah Al-Maidah declares:
They are disassociated from what they say.
Believers maintain their purity by distancing themselves from falsehood and slander.
Barat acts as a key that unlocks the shackles of captivity, guiding humanity towards freedom in thought and action. This attribute enables a person to eschew what impedes perfection and step towards truth. Verse 6 of Surah Al-Kafirun states:
For you is your religion, and for me is my religion.
This verse underscores independence and freedom in choosing ones religious path and portrays Barat as a means of preserving faith identity.
The term Baryah in the Holy Qur'an refers to external creatures, derived from the root Bar meaning pure creation and manifestation in external reality. In verse 2 of Surah Al-Bayyinah it is stated:
Those are the best of creatures.
And in verse 7 of the same Surah:
Those are the worst of creatures.
Khair al-Baryah refers to creatures who tread the path of divine obedience, whereas Shar al-Baryah indicates those who have deviated from this path.
The word Bar in the Holy Qur'an connotes cleansing, transparency, and health. For example, verse 49 of Surah Aal Imran reads:
And I cure the blind and the leper.
And in verse 80 of Surah Ash-Shuara:
So Allah cleared him of what they said.
In these verses, Bar signifies
