Surah Ash-Shu'ara: (15 - 17) He said, "No! So go both of you..."

Translation and Exegesis

He said, "No! So go both of you..." (Kallā fa-idhhabā...)

Know that Moses (peace be upon him) requested two things:

1. That God repel their harm from him.
2. That He send Aaron with him.

God Almighty answered the first request with: "No!" (Kallā). This means: "Refrain, O Moses, from what you suspect [regarding our support]."

He answered the second request with: "So go both of you" (fa-idhhabā). This means: "Go, you and the one you requested, who is Aaron."

If it is asked: Upon what is the command "So go both of you" coordinated? We reply: It is coordinated upon the implied action indicated by "No!" (Kallā). It is as if He said: "Refrain, O Moses, from what you suspect, so go, you and Aaron."

"Indeed, We are with you, listening." (Innanā ma'akum mustami'ūn)

This is a figure of speech (majāz al-kalām). It means: "We are for you both as a supportive helper against your enemy when he appears. We will listen to what transpires between you, and We will make you victorious over him, elevate you, and break his power against you."

We made "listening" a metaphor (majāz) because listening (istimā') implies inclination of the ear, which is impossible for God Almighty.

"Indeed, We are the messenger of the Lord of the worlds." (Innanā rasūl Rabb al-'ālamīn)

There is a question regarding this verse: Why was the messenger not dualized (i.e., why was it not said Innanā rasūlā [We are two messengers]), as in His statement: "Indeed, We are the two messengers of your Lord" (referring to a different context)?

The answers are manifold:

1. The word "messenger" (rasūl) can refer to the essence (māhiyyah) without specifying whether that essence is singular or plural. The definite article (al-) only implies singularity, not totality/universality, as evidenced by saying, "Man is laughing" (al-insān huwa al-ḍāḥik), without meaning "Every man is laughing" or "This specific man is laughing." Since the term rasūl only implies the essence, and that essence can apply to one or two, the statement "Indeed, We are the messenger of the Lord of the worlds" is valid.
2. "Messenger" can mean "the message" (ar-risālah). As a poet said:

   "The slanderers have lied; I have not revealed a secret to them, nor have I sent them with a messenger." In this sense, the meaning is: "Indeed, We possess the message of the Lord of the worlds."

3. Because they agreed upon one Law and were united by brotherhood, it is as if they were one messenger.
4. The intention is that each one of us is a messenger.
5. What some scholars said: He did not use the dual form because He (Moses) was the primary messenger, and the use of "We" (Innanā) is as in the verse: "Indeed, We sent it down" (Surah Yusuf, 12:2), which is a weak explanation.

"That you send with us the Children of Israel." (An tursila ma'anā Banī Isrā'īl)

The meaning of this sending (irsal) here is release and setting free, like when you say, "He released the falcon" (arsala al-bāzī). It means: "Let them go with us."

"Did we not raise you among us as a child, and you remained among us for years of your life? And you did that deed of yours which you did, and you were of the ungrateful ones." (Qāla alam nurabbika fīnā walīdan wa labithta fīnā min 'umrika sinīn * Wa fa'alta fi'lataka allatī fa'alta wa anta min al-kāfirīn)