Surah Ash-Shu'ara: (12 - 14) He said, "My Lord, indeed..."

Issues Discussed:

When Allah commanded Moses (عليه السلام) to go to Pharaoh's people, Moses requested that Aaron be sent with him. He then explained the underlying reasons for this request, which boil down to the idea that without Aaron, the intended purpose of Moses' mission would be compromised. This is due to two factors:

1. Fear of Denial and Speech Impediment: Pharaoh might deny Moses' message. Denial causes distress (ضيق القلب), and distress exacerbates Moses' existing speech impediment (حبسة). When the spirit and natural heat contract inward due to distress, the tongue's blockage increases. Thus, Moses feared: (1) being called a liar, (2) resulting distress, and (3) the inability to speak fluently. Aaron, being more eloquent, would not suffer this affliction, making his inclusion appropriate.
2. Fear of Immediate Killing: The Egyptians had a grievance against Moses (for killing a man), and Moses feared they might immediately try to kill him, thus preventing the mission's success. Aaron, not being subject to this grievance, would ensure the mission's objectives were met.

The verbs (يضيق) and (ينطلق) were recited in two ways:

• Nominative (Rafa'): They are coordinated with the predicate of إنّ (i.e., أخاف أن يكذبون). This reading implies that the request for Aaron is based on three distinct reasons (fear of denial, fear of distress, and fear of speech impediment).
• Accusative (Nasb): They are coordinated with the object clause of أن (i.e., أخاف أن يكذبون، وأخاف أن يضيق صدري، وأخاف أن لا ينطلق لساني). This reading implies one single cause for fear: the fear encompassing all three potential negative outcomes.

Addressing a potential objection: If the speech impediment (عدم انطلاق اللسان) was already present, how could Moses fear it, as fear relates to an expected future harm? Response: The denial (التكذيب) that was expected to occur would cause distress (ضيق القلب), and this distress would cause an increase in the existing impediment. This increase was not currently present but was anticipated, making it valid for fear to be attached to it.

Regarding the command: {فأرسل إلى هارون} (So send with me Aaron): The apparent text does not state who is commanded to send Aaron. Reports suggest Allah commanded Moses to go to Aaron. Al-Suddi narrated that Moses met Aaron in Egypt, identified himself, and commanded Aaron to join him in confronting Pharaoh. Their mother cried out in fear for them, and they proceeded. Alternatively, the sender might be implied to be Gabriel (عليه السلام), as he is the messenger of Allah to the Prophets. His mention was omitted because he was the known intermediary. Furthermore, the text doesn't explicitly state why Aaron should be sent, but the context implies he was requested for assistance in the mission, similar to saying, "If a calamity befalls you, send for so-and-so [to help you]." While the text doesn't explicitly state Moses requested Aaron be made a Prophet alongside him, the subsequent command {فقولا إنا رسول رب العالمين} (Say, 'Indeed, we are messengers of the Lord of the worlds') implies this elevation.

Regarding the statement: {ولهم علي ذنب} (And they have against me a sin): The sin referred to is the killing of the Copt, a story detailed in Surah Al-Qasas.

Clarification on Moses' Request: Moses' request for Aaron does not imply he was seeking an excuse to avoid going to Pharaoh. Rather, his goal was to ensure the mission was executed in the strongest possible manner to achieve its objective.

Scholarly Debate on Prophetic Knowledge: Some scholars (like Al-Ka'bi and others from Baghdad) argued that even though Moses was a Prophet, he did not know if he would survive long enough to complete the mission, as the command was conditional upon enablement (التمكين). They permit the inclusion of conditions in divine commands. The majority view holds that this is impermissible. Allah, when commanding a Prophet, knows the extent of the Prophet's ability and the timing of that ability. If Allah knows the Prophet cannot be enabled, He would not command him. If this is true, it is most likely that Prophets, when entrusted with a message, know that Allah will enable them to deliver it and will preserve them until that time. Such a situation would not constitute entrapment (إغراء) for Prophets, though it might for others.

Can one argue that Moses' statement {ولهم على ذنب} implies that the sin actually occurred? Answer: No. The intended meaning is: "They have a sin against me in their estimation" (في زعمهم).

{He said, "No! So go both of you with Our signs. Indeed, We are with you, listening. Go to Pharaoh and say, 'Indeed, we are messengers of the Lord of the worlds. Send with us the Children of Israel.'" }