Ṭāhā

وَاصْطَنَعْتُكَ لِنَفْسِي

اذْهَبْ أَنتَ وَأَخُوكَ بِايَاتِي وَلاَ تَنِيَا فِي ذِكْرِي

اذْهَبَآ إِلَي فِرْعَوْنَ إِنَّهُ طَغَي

فَقُولاَ لَهُ قَوْلاً لَّيّـِناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَي

41. “And I have (prepared and) chosen you for Myself.”
42. “Go you and your brother, with My signs (miracles), and be not remiss in remembrance of Me.”
43. “Go, you both, unto Pharaoh! verily he has transgressed (the bounds).”
44. “Yet speak gently to him, perhaps he may get admonished or fear (Allah).”

Allah, in this holy verse, informs Moses that He has chosen him for His revelation and Messengership and that he should be a medium between Him and people. He has chosen him for the heavy duty of receiving Divine revelation, for achieving the Messengership, and for guiding and leading His servants. He trained Moses and tried him in the currents of difficult events and gave him power and ability in order that he became apt from any point of view so that he could afford that great mission successfully.

The verse says:

The Arabic term /’istina‘/ is derived from /sana‘a/ in the sense of ‘emphasizing and insisting on taking necessary action for improving something.’ As Raqib has cited in his Arabic dictionary by the name of Mufradat, the Qur’anic phrase means: ‘We have improved you from any point of view as if I want you for Myself’; and this is the most affectionate statement that Allah has said upon this great prophet. Then, in the next verse, it implies: now that everything has been prepared, and all necessary means have been provided with Moses, addressing both him and his brother, Allah (s.w.t.) says:

These Divine signs, which encompass both the two great miracles of Moses, and other signs of Allah, and the Divine teachings and programs themselves are also denotations to the rightfulness and legitimacy of his invitation. So, in order to strengthen their spirits and that they increase in their effort and endeavour, He adds:

Since remission and abandoning sharp conclusiveness may destroy the result of all efforts, therefore, they must stand firmly and fear of no adventure. They must not relax their efforts before any power, either. After that, the main aim of this task and the point toward which they should direct their struggle has been defined. It says:

The factor of all afflictions of that vast country was, Pharaoh, because the cause of progression or retardation, happiness or wretchedness, of a nation, before anything else, is the leaders and authorities of that nation. Then, at the beginning, the style of confronting Pharaoh which can be effective, and that they might influence fruitfully in him, is stated as follows:

Explanations

1. The secret of a person’s success has lied in a full and permanent attention to Allah.

2. The first stage is self-improvement, and then the improvement of the society comes forth.

3. A preacher or an emissary should be brave, decided, and impenetrable so that the palace, power, and dignity of the cruel ruler do not make him terrified in accomplishing his mission, or that, in negligence from the remembrance of Allah, he leaves out the necessary explicitness.

4. The first step in enjoining right and forbidding wrong, and guiding the society, is a gentle speech. Even in facing with the most tyrannical ones, at first, the words should be clement and kind. Never must we be despair of the guidance of others.

5. If a person is sent for an action as a manager, it must be tried that his spirit be filled with love and feeling of pride and encouragement.