فُرۡقَانَ

2:88; 23:50; 32:24; 37:118; 40:54.

21:49.

Important Words:

موسیٰ (Moses), the Founder of Judaism, was the deliverer of the Israelites from the hands of Pharaoh. He was an Israelite Prophet who, according to Biblical data, lived about 500 years after Abraham and about 1400 years before Jesus. Moses was a Law-giving Prophet, the other Israelite Prophets that came after him being only followers of his system. As a Law-giving Prophet and the founder of a great religious system, Moses bears striking resemblance to the Holy Prophet of Islam to whom he has been likened in the Quran itself (73:16).

As for the name Moses, it may be briefly noted that موسی (Moses) is really a Hebrew word in which language it is written and pronounced as موشے (moshe) and means, "a thing drawn out of water" or simply "a thing drawn out" (Enc. Bib.). The Bible itself supports that significance where Pharaoh’s daughter, speaking of the name Moses, says, "because I drew him out of the water" (Exod. 2:10). This derivation also finds support in Arabic, from which language Hebrew is derived. The Arabs say اوشی الشیء i.e. he extricated or drew out the thing (Aqrab). Thus the word موشی which is the passive participle from اوشی would mean "a thing extricated" or "a thing drawn out". Another possible derivation is from اوسی(derived from وسی) They say اوسی الشیء i.e. he cut the thing asunder (Aqrab). As Moses was cut off from his family, he was given that name.

Recently, however, the view has been expressed by certain Western scholars, e.g., by Breasted in his Dawn of Conscience and by Freud in his Moses and Monotheism that Moses is not a Hebrew name but an Egyptian. It is also claimed that Moses was not an Israelite by birth and did not belong to Hebrew stock. There can be no objection if we accept the first-mentioned view regarding the etymology of the name Moses, because as Moses was, in his childhood, cut off from his own people and was reared in Pharaoh’s house, it was not unnatural for Pharaoh’s daughter, herself an Egyptian, to give him a name of her own liking. But, as pointed out above, the fact is that Moses is a Hebrew name and Pharaoh’s daughter, if indeed it were she who gave him that name, must have certainly been influenced to give the child a Hebrew name, thinking that he belonged to the Israelite people. It is probable, however, that the name was suggested by the sister of Moses herself who was personally known to the household of Pharaoh, being present at the time when Pharaoh’s daughter picked up the lad from the river (Exod. 2:7; Quran, 28:9-13).

But there is absolutely no ground for accepting the view that Moses was not an Israelite or that the children of Israel never settled in Egypt. The idea is repugnant to all established facts and runs counter to the accepted history of the Jewish people and to the Bible and the Quran, both giving the lie to it. Among the arguments Western critics have advanced in support of their view, two appear to be the more noteworthy. One is that موسیٰ (Moses) is an Egyptian name occurring in many combinations of that language e.g., Amenmesse, Ahmosi, Thotmes, Ramose, etc. the last-mentioned being the same as Rameses, the name of the Pharaoh in whose time Moses lived. Though a deeper study of these words would indicate that these Egyptian names are really different from the Hebrew or Arabic word discussed above, yet even if we admit the name Moses to be of Egyptian origin, there is no justification for assuming that the man Moses was not Israelite but Egyptian by birth. As Israelites were a subject people in Egypt, living under the rule of the Pharaohs, it is no wonder if they adopted some of the Egyptian names of the ruling class, just as in India many Indians are fond of, and actually adopt, English names. But, as shown above, the fact remains that موسی is a Hebrew name, having definite derivation in both Hebrew and Arabic.

The second argument advanced by these critics is that the idea of God’s Oneness is originally Egyptian, having been first conceived and adopted by an ancient Egyptian king named Amenhotep IV who came to the throne in 1375 B.C. and passed away about 1358 B.C. when probably not 30 years of age. Later he gave himself the title of Ikhnaton (or Akhenaton) which means "the servant of the one God". This, these critics allege, shows that Moses was an Egyptian who borrowed the idea of God’s Oneness from Ikhnaton and then preached it among the Israelites. The inference is simply absurd. In the first place, it is against all reason to suppose that a certain conception is the monopoly of one people only. More than one people may independently form similar ideas without having borrowed them from one another. Secondly, even supposing that the idea of God’s unity is of Egyptian origin, there is no justification for the inference that Moses was not an Israelite. If an Indian can borrow an idea from an Englishman, why cannot an Israelite borrow an idea from an Egyptian? The truth is that the idea of God’s Oneness is neither the produce of Egypt nor of Palestine nor of any other place. It has its origin in divine revelation which has been independently vouchsafed to different peoples in different lands and at different times. It is never claimed that Moses was the first to conceive or preach that idea. He got it through divine revelation just as Jacob and Isaac and Abraham and Noah and Adam got it before him.

In short, there is no justification for supposing that the name Moses is of Egyptian origin or that the man Moses was not an Israelite. The linguistic evidence of Hebrew and Arabic, combined with reason and the evidence of Jewish history and tradition, not to speak of the story of the Bible and the Quran, all go to support the already established fact that Moses was an Israelite and not an Egyptian by birth, and that his name is also of Hebrew origin. (For a full discussion of the point see Tafsir-e-Kabir by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, Head of the Ahmadiyya Community, under 2:54).

الکتاب (the Book) is derived from کتب which means: (1) he wrote; (2) he made a thing obligatory, or he prescribed a law. The word کتاب bears the following meanings: (1) a thing in which or on which one writes; (2) a book; (3) a revealed book; (4) an epistle or letter; (5) an injunction or a commandment prescribed for a person or a people (Aqrab).

الفرقان (the Discrimination) is an Arabic word derived from فرق i.e. he divided or differentiated. It is wrong to think that it is not an Arabic but a Syriac word. The Arabic language abounds in words derived from the same root, which are also commonly met with in pre-Islamic literature of Arabia. The root meaning of the word فرقان is to differentiate. Hence فرقانis applied to that which differentiates between the true and the false, between sound reasoning and fallacy. Furqan also means 'an argument', because an argument serves to discriminate between the true and the false. 'Morning' or 'Dawn' are also termed furqan because they separate night from day. فرقان also means 'aid' or 'support', because the man helped and supported becomes distinguished from those against whom he receives assistance (Taj). From the above it is clear that all revealed Books are فرقان as well as all "signs" granted by God.

Commentary:

Here the word الکتاب (translated in the text as the Book) is used for the "tablets" on which the Ten Commandments given to Moses were written. The Quran itself makes it clear in 7:146, 151, 155 that it was only the tablets and not the Pentateuch that were given to Moses on Mount Sinai, and, as explained under Important Words, the word الکتاب does not necessarily mean a book, but anything on which something is written. Thus the word kitab here refers, not to the Pentateuch, but to the Ten Commandments that were written on the tablets. The verse would therefore mean that God gave Moses not only the Book or the Commandments written on the tablets but also such clear Signs and arguments, and brought about such events as led to clear discrimination between truth and falsehood. According to the Quran, فرقانis not the name of any particular thing; but every Sign and every instance of divine assistance discriminating truth from falsehood and every argument which serves the same object is termed فرقان.

The Quran uses the word فرقان about itself (25:2) and also calls the Battle of Badr, which so eminently helped to break the power of the Quraish, یوم الفرقان i.e. the Day of Discrimination (8:42).

Dr. Wherry’s criticism that the Quran is wrong in stating in this verse that the Torah was revealed to Moses on Mount Sinai betrays his ignorance of the Arabic language. He was apparently unaware that in Arabic the word کتاب is used in a much wider sense than "book". His inadequate knowledge of the Arabic language has also led Wherry to observe that the Prophet of Islam must have borrowed the word فرقان from the Syrians.

2:54, 186; 8:42; 21:49; 25:2.

5:96; 14:48; 39:38.

Important Words:

ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).

Commentary:

The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.

For an explanation of the term مصدق (fulfilling) see 2:42.

After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.

2:54.

Commentary:

الفرقان (the Discrimination) may signify the signs and miracles which God gave to Moses, and ضیاء (Light) the arguments which proved the truth of his mission and ذکر (Remembrance) may signify the teaching itself.

The Torah has been called the Discrimination, a Light and a Remembrance. It was الفرقان (Discrimination) because in its own time it differentiated and discriminated between truth and falsehood. It was ضیاء (Light) in the sense that in its pristine purity it dispelled spiritual darkness and it was ذکر (Remembrance) as by acting upon its teaching the Israelites acquired great fame and eminence (ذکر meaning good reputation; eminence etc.)

Commentary:

The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.

The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.

In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.