Verse 53 of Surah Al-Baqarah, like a gem in the treasury of the Holy Quran, refers to the granting of the Kitb (Book) and Furqn (Criterion) to Prophet Moses (peace be upon him) and introduces guidance of the nation as the ultimate aim of this bestowal. This verse, by raising profound questions in the fields of theology, Quranic linguistics, and philosophy of religion, poses fundamental challenges in interpreting the meaning of Furqn and its relation to the Kitb. The present treatise, with a scientific and systematic approach, provides a precise analysis of this verse and, employing refined analogies and supplementary explanations, offers a comprehensive framework for researchers in theology, exegesis, and humanities. The objective is to elucidate the concepts of Kitb and Furqn, critique traditional opinions, and highlight the role of the Prophets and the Ahl al-Bayt in the enforcement of divine law, whilst justice and the discernment of truth from falsehood are introduced as the essence of Quranic guidance.
وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ
Translation: And when We gave Moses the Book and the Criterion so that you might be guided.
Verse 53 of Surah Al-Baqarah, following the mention of the calf-worship of the Children of Israel and their injustice (verse 51), speaks of the divine grace in bestowing the Kitb and Furqn upon Moses (peace be upon him) for the guidance of the nation. This verse introduces the instruments of divine guidance and highlights the salvation of the community as their ultimate goal.
The primary challenge in interpreting this verse lies in identifying the meaning of Furqn and its relation to the Kitb. Is Furqn an attribute of the Book, an independent noun, or an essential name? This question, due to linguistic and theological complexities, has been debated by exegetes for centuries.
Verse 53 of Surah Al-Baqarah, by emphasising the granting of the Kitb and Furqn, underscores their role in guiding the nation. The inquiry into the meaning of Furqn forms the starting point for subsequent analyses.
The term Kitb in this verse refers to the Torah. Although Kitb is originally a verbal noun, here it is employed as a substantive noun (similar to pen or wall) and denotes a specific corpus of divine rulings and guidance.
Furqn is also a verbal noun; however, in this verse, it is used as a substantive noun. The central question is whether Furqn is an independent substantive, an attribute of the Kitb, or something else entirely.
Regarding the meaning of Furqn, numerous opinions (between ten and thirteen) exist: some consider it an attribute of the Kitb, others an independent substantive, and some as a faculty within Moses (peace be upon him). This multiplicity reflects the difficulty of achieving exegetical consensus.
Some commentators have posited Furqn as an attribute of the Kitb (meaning one that distinguishes truth from falsehood); however, this view is incorrect because an attribute cannot be something that is revealed. Quranic verses such as أَنْزَلْنَا الْحَدِيدَ (Al-Hadid: 25) and أَنْزَلْنَا الْمَطَرَ demonstrate that revelation applies to inherent objects (like iron and rain), not to attributes. Therefore, Furqn in the verse أَنْزَلْنَا الْكِتَابَ وَالْفُرْقَانَ is an essential substantive, not an attribute.
Others have claimed that Furqn is a quality inherent in Moses (peace be upon him), denoting a faculty enabling him to discern truth from falsehood. This position is also untenable because Moses is not an entity subject to revelation, and Furqn in the verse is introduced as something revealed.
The Kitb refers to the Torah, and Furqn refers to an essential aspect thereof that enables the distinction between truth and falsehood. Critiques of traditional opinions demonstrate the necessity of precise linguistic and theological analysis.
Contrary to traditional opinions, Furqn is neither an attribute of the Kitb nor a faculty in Moses nor his miracles, but an intrinsic aspect of the Torah which accompanied its revelation and bestowal, and is dedicated to distinguishing truth from falsehood.
From a philosophical perspective, the Kitb and Furqn are two aspects of one essence, manifesting as concomitants intrinsically linked (essential attributes) within the Torah. The Kitb denotes the recording of rulings, and Furqn the differentiation of truth from falsehood.
Moses (peace be upon him), prior to receiving the Kitb and Furqn, was prepared for their execution. This preparation highlights the role of a competent executor in realising divine guidance.
Furqn, as an intrinsic aspect of the Torah, enables the distinction between truth and falsehood. The preparation of Moses underscores the importance of a qualified executor in the implementation of divine law.
Every law, even the law of the jungle, is effective if implemented by a competent executor. The problem with laws lies in the absence of a qualified executor. Moses (peace be upon him), as the competent executor, was prepared to implement the Kitb and Furqn.
The hadith Indeed, I am leaving among you two weighty things: the Book of Allah and my Progeny emphasises the inseparable importance of the law (the Book) and the executor (the Progeny).
Human laws, from communism to capitalism, are ineffective without competent executors. This critique reveals the significance of the Prophets and Ahl al-Bayt in enforcing divine law.
The role of the competent executor, especially the Prophets and Ahl al-Bayt, in implementing divine law is vital. The Hadith of Thaqalayn confirms this bond.
The principal characteristic of divine religions is being Furqndifferentiating truth from falsehoodwhich is manifest in the Kitb and Furqn. This characteristic distinguishes divine religions from human systems.
Justice, meaning equitability (dividing judgment fairly between oneself and others), is the essence of discernment (Furqn). This principle emphasises just judgment even towards enemies.
To discern truth from falsehood, one must practise equitability, even in defending enemies such as Shimr and Harmala. This practice fosters justice and fair judgment.
From a psychological standpoint, practising equitability empowers individuals to discern truth from falsehood and prevents blind fanaticism.
In judging Shimr and Harmala, equitability is essential. Was Shimrs trembling during the killing of Imam Husayn (peace be upon him) due to modesty, the grandeur of Husayn, or fear? This question illustrates the complexity of judgment and the necessity of justice.
Justice and discernment constitute the essence of divine guidance. Practising equitability, particularly in judging enemies, guides individuals towards fairness and the discernment of truth from falsehood.
The supplication O Allah, send blessings upon Muhammad and the family of Muhammad signifies humility and the request for guidance to discern truth from falsehood.
The supplication of blessings, as a conclusion, directs the individual towards divine guidance and the strengthening of discernment.
Verse 53 of Surah Al-Baqarah, by emphasising the granting of the Kitb and Furqn to Moses (peace be upon him), reveals profound dimensions of theology and Quranic linguistics. The Kitb, as the Torah, carries divine rulings, and Furqn, as an intrinsic aspect thereof, enables the distinction between truth and falsehood. Critique of traditional opinions shows that Furqn is neither an attribute of the Kitb, nor a faculty within Moses, nor his miracles, but rather an intrinsic aspect of the Torah accompanied by revelation and bestowal. The preparation of Moses prior to receiving these two emphasises the role of a competent executor, just as the Hadith of Thaqalayn stresses the inseparable link between the Book and the Progeny. The characteristic of Furqn, as the differentiation of truth from falsehood, constitutes the essence of divine religions and introduces justice (equitability) as a tool for discernment. Practising equitability, especially in judging enemies, empowers one towards justice and the distinction between truth and falsehood. This interpretation, with a scientific approach and critique of traditional views, paves the way for a reassessment of exegetical methods and the strengthening of Quranic humanities. Ultimately, this verse invites man to appeal for divine guidance and practise justice in order to progress on the path to salvation.
Supervised by Sadegh Khademi
