of Nekounam, (Session 1677)
The Holy Qur'an is a text that, with its boundless profundity, presents meanings and concepts in precise and profound words and expressions to humanity. Among these, the two key concepts of Ikhadh (اخذ) and Bath (بث) hold a special place as integral parts of the semantic system of this divine scripture. These two terms, each manifesting in a range of Qur'anic verses, not only carry linguistic and apparent significance but also, in their depth and essence, convey messages unveiling the system of creation, divine wisdom, and the existential journey of humanity before the eyes of the truth-seeker. This treatise, relying on Qur'anic verses and contemplation upon the meanings and instances of these two concepts, aims to systematically and scientifically explore these terms within their theological and existential context. Throughout this endeavour, an effort has been made to provide a rich and coherent content with eloquent and dignified language, utilising unique metaphors and allusions, worthy of contemplation by researchers and seekers of truth.
The Arabic term Ikhadh literally means to take, receive, or bring to account. In the Holy Qur'an, this term is employed in various senses ranging from taking the divine covenant to punishing and holding the wrongdoers accountable. Ikhadh is attributed sometimes to Allah Almighty and sometimes to His creation, manifesting in two aspects: the aspect of beauty (Jamal) and the aspect of majesty (Jall). The Ikhadh of beauty, like a gentle breeze, directs hearts towards the divine covenant, such as taking the covenant from the children of Adam before entering the earthly realm. Conversely, the Ikhadh of majesty, like a mighty thunderbolt, involves the punishment of sinners and the manifestation of divine justice.
The concept of Ikhadh occurs in approximately 223 instances throughout the Qur'an and is scattered across chapters such as An-Nis, l Imrn, Al-Midah, Al-Anm, Al-Arf, Hd, Ysuf, Ynus, Qaa, Qriah, and Muammil. This extensive distribution indicates the universality and significance of this concept within the Qur'anic semantic system. Some prominent examples include:
And when your Lord took from the children of Adamfrom their loinstheir descendants. (Al-Arf: 172)
This verse refers to the primordial covenant between humans and Allah, which occurred in the realm of the pre-earthly existence, known as the Alam al-Dharr.
Then the cry took them. (Hd: 94)
This verse depicts the punishment of a people who opposed the truth, where the divine cry (ayah) destroys their existence like a storm.
And he took his brother by the head. (Ysuf: 92)
This verse refers to the physical and emotional act of Yusuf (Joseph) taking his brothers head, illustrating the creation-related aspect of Ikhadh as material and affective possession.
Indeed, We took away your hearing and your sight. (Al-Baqarah: 46)
This verse demonstrates the majestic Ikhadh in which Allah deprives a person's apparent senses as a form of divine trial and accountability.
Ikhadh in the Holy Qur'an, as a noun of action and recompense, reflects a systematic and lawful order where human deeds, both good and bad, lead to tangible outcomes. This system acts like a mirror reflecting a person's actions back to them. Sometimes, this recompense appears in the form of punishments such as thunderbolt, quake, or divine cry, and sometimes as hardships and losses intended to admonish and guide humans back towards the truth. This law-bound system functions like a river that carries every action to its corresponding shore.
Ikhadh manifests in various forms such as thunderbolt (iqah), quake (Rajfah), cry (ayah), and humiliating torment (Ab n), each indicating different intensities and types of punishment:
Divine Ikhadh is never arbitrary or capricious. This action, like a thread woven in the fabric of divine wisdom and justice, operates for the guidance and admonition of humanity.
If there were not a Book from Allah before it, a great punishment would have touched you because of what you took. (Al-Anfl: 47)
This verse shows that divine Ikhadh occurs within a wise and orderly framework, devoid of chaos or injustice.
Humankind seeks refuge (Istidhah) against negative forms of Ikhadh, such as calamities and punishments. Seeking refuge acts as a shield protecting one from unforeseeable events.
I seek refuge in Allah from the accursed Satan.
This refuge is necessary due to the unpredictability of occurrences in specific contexts, although the elect among God's servants may perceive and control such events.
Ikhadh functions in the cosmos as a force that disrupts monotony. Events, whether like a puncture in a machine or discovery of a treasure, are all manifestations of divine Ikhadh that test humanity, steering them towards growth or punishment. These transformations, like waves on the ocean of existence, guide humans toward their divine destiny.
Sometimes Ikhadh appears as retribution, a punishment that serves as a lesson:
Allah took him as a retribution for the Hereafter and the former [life]. (Fir: 25)
This retribution occurs both in this world and the Hereafter, reflecting the depth and breadth of divine Ikhadh.
The concept of Ikhadh in the Holy Qur'an is like a key that opens multiple doors of meaning: from the primordial covenant to the punishment of wrongdoers, from creation-related possession to the accountability of apparent senses. This concept within the lawful system of the universe reflects divine wisdom and justice, linking every deed to an appropriate outcome. Seeking refuge functions as a sanctuary protecting humans from negative Ikhadh, and cosmic transformations through Ikhadh direct humanity toward growth or recompense.
The term Bath appears in the Qur'an in two forms: Bas (with the letter Sn, س) and Bath (with the letter Th, ث). Bas signifies negative dispersion and scattering, such as the disintegration of mountains, whereas Bath means positive spreading and dissemination, such as the propagation of living creatures on earth and in the heavens. These two terms, like two sides of the same coin, represent two contrasting aspects of dispersion: one of destruction and the other of life and development.
Bas occurs only once in the Qur'an:
And the mountains were dispersed and became scattered dust. (Al-Wqiah: 5-6)
This verse refers to the dispersion and annihilation of mountains, transforming them into scattered dust. Conversely, Bath occurs in several verses conveying the spreading of
