Continuation of the interpretation of the verse: << و أخي هارون هو أفصح مني لسانا فأرسله معي ردءا يصدقني إني أخاف أن يكذبون >>

... The original point of the verse is His saying: And at that point we ask: Is it a demonstrative pronoun or is it a subject that became a predicate? The predicate of the subject indicates .... This is the first opinion ... The estimation is that the first is preferable because a demonstrative pronoun only exists when the subject and the predicate are both definite nouns ... In this case, the predicate becomes ambiguous with the attribute, but if the predicate is an indefinite noun as here, then it is made a subject. He said: Is his brother from his mother and father or only from his father? From his mother and father. And as for His saying, Exalted is He: They mentioned that his reference to his mother is because she is closer than the father, so He reminded him ... to have mercy on him. He said: meaning more eloquent than me, and His saying: means speech, and He expressed speech by the tongue because it is the instrument of speech. Allah, Blessed and Exalted is He, said: meaning by their pronunciation and their language. And His saying: Why? It was said in the Isra'iliyyat that Musa, peace be upon him, had a lisp in his tongue from an ember he took and ate. When Pharaoh wanted to kill him, his wife said: He is a child who does not know or understand, and if you want to test him, give him a date and an ember ... She presented the fruit and the ember; the ember was sparkling and its appearance was more beautiful than the date, so he took the ember and put it in his mouth, and his tongue became tied. And this is an Isra'iliyyat ... because this is not possible, because if he wanted the ember ... and took it, he could not ... in his hand ... but this .... And for this reason, Musa asked Allah to untie this knot, saying: And you ... some people ... and some say: I have a stutter ... and some do not ... neither this nor that, but he cannot ... you find that if he wants to ... his face turns red, he gets tired, oh Allah ... So the knot, whether in the quality of the letters or in the pronunciation of the letter, all of this is among the knots. In the quality of the letters, he cannot bring it out in the most perfect way, or in the pronunciation itself, he does not know how his tongue will move. The correct view is that this defect of Musa, peace be upon him, was from the original creation, and there was no date and ember.
He said: clearly, and in a reading with the dāl opened without a hamzah "How do we say?

as a supporter

رِداً

Because he did not address the rā' ...

So send him with me as a supporter

فأرسله معي ردءا

So Musa, peace be upon him, understood that Allah sent him to Pharaoh from His saying:

for those are two proofs from your Lord to Pharaoh

فذانِك برهانان من ربك إلى فرعون

[Al-Qasas 28:32]

And for this reason he said:

So send him with me

فأرسله معي

Here he knew that he was a messenger. And His saying:

with me

معي

"with" means companionship and proximity, and it is in every place according to its context, meaning according to what it is attributed to, and it implies in every place something other than what it implies in another place. So if it is said of a man: "with him is his wife," it is not like if it is said: "the commander is with his soldiers." There is a difference between them. And likewise, if it is said: "the milk is with the water," it means mixed and blended with it. And here

Send him with me as a supporter

أرسله معي ردءا

is not the companionship of a husband to his wife or the companionship of milk to water, but it is a companionship intended for support and assistance. And for this reason he said:

as a supporter

ردءا

and "al-rad'" is the helper and supporter of a person.

that he may confirm me

يُصَدِّقُني

What is the meaning of "will confirm me"? It means: he will be a confirmer of me before them, so that my speech is strengthened by him and becomes truth. The meaning is not that he says: "You are truthful." But if his speech strengthens my speech, that necessitates his confirmation. He said: " with the jussive as a response to the supplication, and in a reading with the nominative, and its clause is an attribute of " With the jussive we say:

that he may confirm me

يُصَدِّقْني

becomes a response to the supplication. And where is the supplication?

Send him with me

أرسلْه معي

And it is consistent, meaning: if you send him, he will confirm me " In another reading " In a Saba'iyah reading, not a shadhah? Saba'iyah, because the rule of the author, may Allah have mercy on him, is that if he says: "in a reading," it is Saba'iyah, and if he says: "and it was read," it is shadhah. He said: " and its clause " in the reading of the nominative " Its clause is an attribute of " meaning a confirming helper for me, because this is the ... benefit of the reading ... with the nominative ... from the two readings, the benefit is that His saying: if it is a response, then its meaning is that confirmation is achieved by it, and if it is an attribute, the meaning is that he attempts to clarify to people that he is truthful. So the reading of the nominative is on the way of cause, and the reading of the jussive is on the way of result, so Aaron becomes an active agent.
He said: The pronoun in the wāw pronoun refers to Pharaoh and his elite, and means I expect and I fear, and it is not the fear of terror, there is no terror here, but he expects it and fears it. And His saying: has a problem in terms of grammar, because it is known that when it enters the five verbs, the nūn is deleted from them, and here there is a nūn. The answer is that this nūn is a nūn of protection and not a nūn of nominative, and for this reason you see it now with a kasrah. So its original form is so the nūn of nominative was deleted for the sake of the accusative, and the yā' was deleted for lightness. Its parallel is His saying, Exalted is He, in Surah al-Dhariyat, close to it: If you stop on it, you stop with a sukūn, so the beginner student who does not have knowledge of ... understands that here the nūn remained despite the presence of the prohibitive ... until the yā' comes to be deleted, but we say this nūn in the verse is the nūn of protection, as evidenced by the fact that if you connect it, its kasrah is heard, and you say: .
Okay, the author said yes