Examining the Views of Commentators on the Meaning of the Eloquence of Prophet Moses (pbuh)

Looking at the translations and interpretations presented below a group of verses related to Prophet Moses (pbuh) shows that the seemingly common space of this group of verses has such an impact on the minds of translators and commentators that in expressing the semantic forms of these verses has a kind of judgment and imposing meaning on the verse while the appearance of the verses does not prove its meaning. The most important of these verses are four seemingly related verses in four surahs (chapters), which according to many, indicate the problem of Prophet Moses (pbuh) in speech; some narrations attribute the emergence of this problem to the arrival of the effect of fire in his language, which seems to be the first Islamic source to narrate this matter is Ṭabarī and taken from the Torah. An analysis of this issue makes it clear that what is meant by Aaron (Haroun) being more eloquent than Moses (pbuh) is not what most commentators have ever thought, and has linked it to the entanglement of the tongue of Prophet Moses (pbuh); rather, according to the main root of “fluent”, which is the appearance of something, regardless of any background and mental assumptions, it means that Aaron’s words do not precede the history (are not prior to) of murder, and therefore Moses (pbuh) asks God to take Aaron (pbuh) with him to complete the mission. By proving this hypothesis, the connection of these seemingly related verses is severed and one must look for another meaning for them -other than the one that has been expressed so far-. In this article, the views of the commentators under the above verses are presented in the form of three views, and after reviewing, a new point of view is presented in each case.