Taha: (13) And I have chosen you, so listen...

"And I have chosen you" (i.e., I have selected you from among the people, or from your people, for prophethood and messengership).

Al-Sulami, Ibn Hurmuz, and al-A‘mash—in one narration—read it as "wa-inna" with a kasrah on the hamzah and a doubled nun, followed by an alif, as "ikhtarna-ka" (We have chosen you) with a nun and an alif. Talhah, Ibn Abi Layla, Hamzah, Khalaf, and al-A‘mash—in another narration—read it similarly, except that they vocalized the hamzah of "inna" with a fathah. This is based on the supposition of "i‘lam" (know), meaning: "And know that We have chosen you." According to what has been said, this is a conjunction linked to "put off" (ikhla‘). For those who read "inni ana rabbuka" (Verily, I am your Lord) with a fathah, it is permissible for the conjunction to be linked to it, whether it is related to "nudita" (you were called), as has been stated, or as an object of an implied verb of knowledge, as has been preferred.

Abu al-Baqa’ permitted it to be based on the supposition of the lam (preposition of cause), relating it to what follows, meaning: "Because We have chosen you, so listen." This is as you see it. The fa (so) in His saying—Exalted is He—"so listen" denotes the ordering of the command and the thing commanded upon what precedes it; for His choosing him—peace be upon him—is among the reasons for listening and being commanded to do so.

The lam in His saying—Glorified is He—"to what is revealed" is related to "listen." It has been permitted that it could be related to "We have chosen you," but Abu Hayyan rejected this, arguing that it would then be a case of i‘mal (governance by the latter of two conflicting operators), and it would be necessary—or preferred—to repeat the pronoun with the second [verb] by saying: "so listen to it (lahu) to what is revealed."

The response provided is that the intent is the permissibility of it relating to either of the two verbs alternatively, not that it is a case of i‘mal.