—Ibn Fūrak among them—that “I have chosen you for Myself” means “for My essence” or “for My message.” Yet the verse indicates that He fashioned Moses for Himself. The verb istanaʿa follows the iftaʿala pattern and derives from sanaʿa (“to fashion”): that is, He fashioned him for Himself, so that he would belong wholly to Him, sincerely devoting his worship to Him. As Allah Most High says:

“And mention in the Book Moses. Indeed, he was chosen, and he was a messenger and a prophet” (51) [Maryam 51].

Similar to this are the words of Mary’s mother:

“I have vowed to You what is in my womb, dedicated to Your service” [Āl ʿImrān 35].

In Moses’ case, however, Allah Himself is the One who fashioned him for Himself. For anyone whose work and striving include anything done for other than Allah is like a man owned by quarrelling partners, unlike one who belongs wholly to Allah. This also implies that He loves him, as He said before this statement:

“And I bestowed upon you love from Me, so that you would be brought up under My eye (39), when your sister went and said, ‘Shall I direct you to someone who will care for him?’” [Tā Hā 39-40],

up to His words:

“Then you came at the appointed time, O Moses (40). And I have chosen you for Myself (41)” [Tā Hā 40-41].

In the hadith narrated by Abū Hurayrah concerning the debate between Adam and Moses, Adam said to Moses: “You are the one whom Allah chose to bear His messages, whom He fashioned for Himself, and to whom He sent down the Torah.” He replied: “Yes.” It is well known that the prophets and the rest of Allah’s servants occupy different ranks