سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 253
۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَـٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ وَلَـٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَـٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ ﴿253﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those Messengers! We preferred some of them to others; to some of them Allâh spoke (directly); others He raised to degrees (of honour); and to ‘Îsâ (Jesus), the son of Maryam (Mary), We gave clear proofs and evidence, and supported him with Rûh-ul-Qudus [Jibrael (Gabriel)]. If Allâh had willed, succeeding generations would not have fought against each other, after clear Verses of Allâh had come to them, but they differed - some of them believed and others disbelieved. If Allâh had willed, they would not have fought against one another, but Allâh does what He likes.
Word by Word — Arabic, Transliteration & Meaning
۞ تِلْكَ
til'ka
These
ٱلرُّسُلُ
l-rusulu
(are) the Messengers
فَضَّلْنَا
faḍḍalnā
We (have) preferred
بَعْضَهُمْ
baʿḍahum
some of them
عَلَىٰ
ʿalā
over
بَعْضٍۢ ۘ
baʿḍin
others
مِّنْهُم
min'hum
Among them
مَّن
man
(were those with) whom
كَلَّمَ
kallama
spoke
ٱللَّهُ ۖ
l-lahu
Allah
وَرَفَعَ
warafaʿa
and He raised
بَعْضَهُمْ
baʿḍahum
some of them
دَرَجَـٰتٍۢ ۚ
darajātin
(in) degrees
وَءَاتَيْنَا
waātaynā
And We gave
عِيسَى
ʿīsā
Isa
ٱبْنَ
ib'na
son
مَرْيَمَ
maryama
(of) Maryam
ٱلْبَيِّنَـٰتِ
l-bayināti
the clear proofs
وَأَيَّدْنَـٰهُ
wa-ayyadnāhu
and We supported him
بِرُوحِ
birūḥi
with Spirit
ٱلْقُدُسِ ۗ
l-qudusi
[the] Holy
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
ٱللَّهُ
l-lahu
Allah
مَا
mā
not
ٱقْتَتَلَ
iq'tatala
(would have) fought each other
ٱلَّذِينَ
alladhīna
those who
مِنۢ
min
(came) from
بَعْدِهِم
baʿdihim
after them
مِّنۢ
min
from
بَعْدِ
baʿdi
after
مَا
mā
[what]
جَآءَتْهُمُ
jāathumu
came to them
ٱلْبَيِّنَـٰتُ
l-bayinātu
the clear proofs
وَلَـٰكِنِ
walākini
[And] but
ٱخْتَلَفُوا۟
ikh'talafū
they differed
فَمِنْهُم
famin'hum
[so] of them
مَّنْ
man
(are some) who
ءَامَنَ
āmana
believed
وَمِنْهُم
wamin'hum
and of them
مَّن
man
(are some) who
كَفَرَ ۚ
kafara
denied
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
ٱللَّهُ
l-lahu
Allah
مَا
mā
not
ٱقْتَتَلُوا۟
iq'tatalū
they (would have) fought each other
وَلَـٰكِنَّ
walākinna
[and] but
ٱللَّهَ
l-laha
Allah
يَفْعَلُ
yafʿalu
does
مَا
mā
what
يُرِيدُ
yurīdu
He intends
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 253) ➊ { تِلْكَ الرُّسُلُ …:} By this are meant those messengers who have been mentioned in this surah. This shows that the prophets are of different ranks and some are superior to others in virtue, as it is said: «وَ لَقَدْ فَضَّلْنَا بَعْضَ النَّبِيّٖنَ عَلٰى بَعْضٍ » [بنی إسرائیل : ۵۵ ] “And indeed, We have given some prophets superiority over others.”
➋ {مِنْهُمْ مَّنْ كَلَّمَ اللّٰهُ :} As it is mentioned about Musa (Moses) (peace be upon him): « وَ كَلَّمَ اللّٰهُ مُوْسٰى تَكْلِيْمًا » [النساء : ۱۶۴ ] “And Allah spoke to Musa directly, speaking to him.”
➌ {وَ رَفَعَ بَعْضَهُمْ دَرَجٰتٍ :} This matter has already been mentioned earlier in this verse that Allah has given some messengers superiority over others, and now it is again said: “Some of them We raised in degrees.” By this, the superiority of a particular personality is intended, whom everyone knows, so there was no need to mention the name, just as in this verse: «سُبْحٰنَ الَّذِيْۤ اَسْرٰى بِعَبْدِهٖ » [بنی إسرائیل : ۱ ] In that too, there was no need to mention the name of that servant, and he is our Prophet Muhammad (peace and blessings be upon him). The detail is that superiority is of two types: one is overall and comprehensive superiority, and the other is partial superiority, that is, being superior to others in a particular matter. For example, Yusuf (Joseph) (peace be upon him), that he himself, his father, grandfather, and great-grandfather were all prophets; this superiority was not given to any other messenger. Thus, in this regard, the Messenger of Allah (peace and blessings be upon him) said about him { ”أَكْرَمُ النَّاسِ“ } meaning, the most honorable among all people. [بخاری، أحادیث الأنبیاء، باب قول اللہ تعالٰی : « واتخذ اللہ … » : ۳۳۵۳ ] Adam (peace be upon him) was given a height of sixty (60) cubits by Allah and was created by His own hand; this is a partial superiority of Adam (peace be upon him). Overall and comprehensively, our Prophet (peace and blessings be upon him) is superior to all the prophets; this is the authentic belief and there is consensus of the Ummah on this. The Prophet (peace and blessings be upon him) himself said: [ أَنَا سَيِّدُ وُلْدِ آدَمَ يَوْمَ الْقِيَامَةِ وَلاَ فَخْرَ ] “I will be the leader of the children of Adam on the Day of Resurrection, and there is no pride in this.” [ترمذي، تفسير القرآن، باب ومن سورة بني إسرائيل : ۳۱۴۸، و صححه الألباني ]
The Qur’an itself is sufficient for the superiority of the Prophet (peace and blessings be upon him). The miracles of all other prophets ended with them, whereas the Qur’an will remain until the Day of Judgment. The commentators, especially Razi, have proven the superiority of the Prophet (peace and blessings be upon him) with arguments and have answered the doubts in this regard, but the statement of the Messenger of Allah (peace and blessings be upon him) narrated by Abu Hurairah (may Allah be pleased with him) apparently seems contrary to this, that the Prophet (peace and blessings be upon him) said: “Do not consider me better than Musa (peace be upon him).” [بخاری، أحادیث الأنبیاء، باب وفاۃ موسٰی… : ۳۴۰۸ ] And Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) said: [ لاَ تُفَضِّلُوْا بَيْنَ أَنْبِيَاءِ اللّٰهِ ] “Do not give superiority to the prophets of Allah over one another.” [بخاری، أحادیث الأنبیاء، باب قول اللہ تعالٰی … : ۳۴۱۴ ] The scholars have given several explanations for this, of which the two clearest are: one is that the Prophet (peace and blessings be upon him) meant that do not mention my superiority in such a way that it leads to disrespect for other prophets, because the Prophet (peace and blessings be upon him) said these words on the occasion of a dispute between a Muslim and a Jew. The second explanation is that do not declare any prophet superior to others in every single matter, because partial superiority can belong to any prophet. Imam Shawkani (may Allah have mercy on him) writes: “This verse clearly proves that some prophets have superiority over others, but the prohibition of giving superiority in the hadith refers to the case of rivalry, or partial superiority is meant, therefore there is no contradiction between the Book and the Sunnah.” (Ibn Kathir, Fath al-Qadeer)
➍ { وَ اٰتَيْنَا عِيْسَى ابْنَ مَرْيَمَ الْبَيِّنٰتِ …:} Here, {”الْبَيِّنٰتِ“} refers to clear proofs and miracles; see Surah Al-Imran (49), and by “Ruh al-Qudus” is meant Jibreel (Gabriel) (peace be upon him). See Surah Al-Baqarah (87).
➎ That is, among the followers of the prophets, even after seeing all these proofs, the differences and then the fighting among themselves due to stubbornness and enmity is by the wisdom and will of Allah. Here, “Why did this happen?” cannot be asked, because its answer is beyond our understanding. Allah has given man a certain degree of choice, and then even that is under His control; He alone knows its wisdom. In reality, destiny is a secret of Allah which has been kept hidden from us, so there is no benefit in trying to find it out; rather, one should accept that He does whatever He wills. See Surah Al-Anbiya (23).
In this verse, the Messenger of Allah (peace and blessings be upon him) is comforted that disagreement regarding disbelief and faith has always existed among people; there has never been a prophet whose entire nation believed, so do not be saddened by their denial.
➋ {مِنْهُمْ مَّنْ كَلَّمَ اللّٰهُ :} As it is mentioned about Musa (Moses) (peace be upon him): « وَ كَلَّمَ اللّٰهُ مُوْسٰى تَكْلِيْمًا » [النساء : ۱۶۴ ] “And Allah spoke to Musa directly, speaking to him.”
➌ {وَ رَفَعَ بَعْضَهُمْ دَرَجٰتٍ :} This matter has already been mentioned earlier in this verse that Allah has given some messengers superiority over others, and now it is again said: “Some of them We raised in degrees.” By this, the superiority of a particular personality is intended, whom everyone knows, so there was no need to mention the name, just as in this verse: «سُبْحٰنَ الَّذِيْۤ اَسْرٰى بِعَبْدِهٖ » [بنی إسرائیل : ۱ ] In that too, there was no need to mention the name of that servant, and he is our Prophet Muhammad (peace and blessings be upon him). The detail is that superiority is of two types: one is overall and comprehensive superiority, and the other is partial superiority, that is, being superior to others in a particular matter. For example, Yusuf (Joseph) (peace be upon him), that he himself, his father, grandfather, and great-grandfather were all prophets; this superiority was not given to any other messenger. Thus, in this regard, the Messenger of Allah (peace and blessings be upon him) said about him { ”أَكْرَمُ النَّاسِ“ } meaning, the most honorable among all people. [بخاری، أحادیث الأنبیاء، باب قول اللہ تعالٰی : « واتخذ اللہ … » : ۳۳۵۳ ] Adam (peace be upon him) was given a height of sixty (60) cubits by Allah and was created by His own hand; this is a partial superiority of Adam (peace be upon him). Overall and comprehensively, our Prophet (peace and blessings be upon him) is superior to all the prophets; this is the authentic belief and there is consensus of the Ummah on this. The Prophet (peace and blessings be upon him) himself said: [ أَنَا سَيِّدُ وُلْدِ آدَمَ يَوْمَ الْقِيَامَةِ وَلاَ فَخْرَ ] “I will be the leader of the children of Adam on the Day of Resurrection, and there is no pride in this.” [ترمذي، تفسير القرآن، باب ومن سورة بني إسرائيل : ۳۱۴۸، و صححه الألباني ]
The Qur’an itself is sufficient for the superiority of the Prophet (peace and blessings be upon him). The miracles of all other prophets ended with them, whereas the Qur’an will remain until the Day of Judgment. The commentators, especially Razi, have proven the superiority of the Prophet (peace and blessings be upon him) with arguments and have answered the doubts in this regard, but the statement of the Messenger of Allah (peace and blessings be upon him) narrated by Abu Hurairah (may Allah be pleased with him) apparently seems contrary to this, that the Prophet (peace and blessings be upon him) said: “Do not consider me better than Musa (peace be upon him).” [بخاری، أحادیث الأنبیاء، باب وفاۃ موسٰی… : ۳۴۰۸ ] And Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) said: [ لاَ تُفَضِّلُوْا بَيْنَ أَنْبِيَاءِ اللّٰهِ ] “Do not give superiority to the prophets of Allah over one another.” [بخاری، أحادیث الأنبیاء، باب قول اللہ تعالٰی … : ۳۴۱۴ ] The scholars have given several explanations for this, of which the two clearest are: one is that the Prophet (peace and blessings be upon him) meant that do not mention my superiority in such a way that it leads to disrespect for other prophets, because the Prophet (peace and blessings be upon him) said these words on the occasion of a dispute between a Muslim and a Jew. The second explanation is that do not declare any prophet superior to others in every single matter, because partial superiority can belong to any prophet. Imam Shawkani (may Allah have mercy on him) writes: “This verse clearly proves that some prophets have superiority over others, but the prohibition of giving superiority in the hadith refers to the case of rivalry, or partial superiority is meant, therefore there is no contradiction between the Book and the Sunnah.” (Ibn Kathir, Fath al-Qadeer)
➍ { وَ اٰتَيْنَا عِيْسَى ابْنَ مَرْيَمَ الْبَيِّنٰتِ …:} Here, {”الْبَيِّنٰتِ“} refers to clear proofs and miracles; see Surah Al-Imran (49), and by “Ruh al-Qudus” is meant Jibreel (Gabriel) (peace be upon him). See Surah Al-Baqarah (87).
➎ That is, among the followers of the prophets, even after seeing all these proofs, the differences and then the fighting among themselves due to stubbornness and enmity is by the wisdom and will of Allah. Here, “Why did this happen?” cannot be asked, because its answer is beyond our understanding. Allah has given man a certain degree of choice, and then even that is under His control; He alone knows its wisdom. In reality, destiny is a secret of Allah which has been kept hidden from us, so there is no benefit in trying to find it out; rather, one should accept that He does whatever He wills. See Surah Al-Anbiya (23).
In this verse, the Messenger of Allah (peace and blessings be upon him) is comforted that disagreement regarding disbelief and faith has always existed among people; there has never been a prophet whose entire nation believed, so do not be saddened by their denial.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
253. 1. The Quran has mentioned this at another place as well (وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيّٖنَ عَلٰي بَعْضٍ) 17:55 "We have given preference to some prophets over others," so there is no doubt in this reality. However, the Prophet ﷺ said (لا تخیرونی من بین الأنبیآء (Sahih Bukhari, Book of Tafsir, Surah Al-A'raf, Chapter 135. Muslim, Book of Virtues, Musa)) "Do not give me superiority over the other prophets." This does not necessitate denial of one being superior to another, rather, the Ummah is being taught etiquette and respect regarding the prophets, that since you do not have complete knowledge of all the matters and distinctions on the basis of which they have been given superiority over each other, therefore, do not mention my superiority in such a way that it diminishes the status of other prophets. Otherwise, the superiority of some prophets over others, and the superiority and nobility of the Prophet ﷺ over all messengers, is established and is the unanimous belief of Ahl al-Sunnah, which is proven from the Book and Sunnah. For details, see (Fath al-Qadir).
253. 2. What is meant are those miracles that were given to Isa (peace be upon him), such as reviving the dead (مُردوں کو زندہ کرنا) etc., the details of which will come in Surah Al-Imran. By "Ruh al-Qudus" is meant Jibril, as has been mentioned earlier.
253. 3. Allah Almighty has mentioned this subject in several places in the Noble Quran. The meaning is not that disagreement in the religion sent down by Allah is desirable or that Allah dislikes it. His pleasure (rida) is that all humans adopt the Shariah He has sent down and thus save themselves from Hell, which is why He sent down the Books, established the chain of prophets, and concluded prophethood with the Messenger ﷺ. However, even after that, the caliphs and scholars continued the call to truth and the enjoining of good and forbidding of evil, and its great importance and emphasis was stated. Why? For this very reason, so that people may choose the path pleasing to Allah. But since He has pointed out both the paths of guidance and misguidance and has not forced humans to choose any one path, rather, as a test, He has granted them freedom of choice and will, therefore, some use this choice correctly and become believers, and some misuse this freedom and become disbelievers. This, in a way, is His wisdom and will, which is different from His pleasure.
253. 2. What is meant are those miracles that were given to Isa (peace be upon him), such as reviving the dead (مُردوں کو زندہ کرنا) etc., the details of which will come in Surah Al-Imran. By "Ruh al-Qudus" is meant Jibril, as has been mentioned earlier.
253. 3. Allah Almighty has mentioned this subject in several places in the Noble Quran. The meaning is not that disagreement in the religion sent down by Allah is desirable or that Allah dislikes it. His pleasure (rida) is that all humans adopt the Shariah He has sent down and thus save themselves from Hell, which is why He sent down the Books, established the chain of prophets, and concluded prophethood with the Messenger ﷺ. However, even after that, the caliphs and scholars continued the call to truth and the enjoining of good and forbidding of evil, and its great importance and emphasis was stated. Why? For this very reason, so that people may choose the path pleasing to Allah. But since He has pointed out both the paths of guidance and misguidance and has not forced humans to choose any one path, rather, as a test, He has granted them freedom of choice and will, therefore, some use this choice correctly and become believers, and some misuse this freedom and become disbelievers. This, in a way, is His wisdom and will, which is different from His pleasure.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
253. These Messengers—We have given some of them superiority over others [356]. Among them are those to whom Allah spoke, and He raised some in rank. And We gave Jesus, son of Mary, clear signs and supported him with the Holy Spirit. And if Allah had willed, those who came after them would not have fought each other after clear proofs had come to them. But they differed; some believed [357], and some denied. And if Allah had willed [358], they would not have fought each other. But Allah does whatever He wills.
[356]
The Superiority of the Prophets Over One Another:
The greatest virtue of the Prophets and Messengers is that Allah Almighty granted them prophethood and messengership. In this regard, there is no difference among them, and this is the very thing about which the Messenger of Allah ﷺ said: "Do not give me superiority over any prophet." He also said: "Do not give any prophet superiority over another, not even over Yunus bin Matta [بخاري، كتاب التفسير]." As for partial virtues, in this respect Allah Almighty granted one Messenger a particular virtue and another a different one, as in this verse Allah Himself has mentioned the virtues of some Prophets. And here, by virtues, what is actually meant are the characteristics or specific miracles that were not granted to others. For example, Allah Almighty spoke directly to Musa ؑ in this world and on this earth, which He did not do with any other prophet. Similarly, Isa ؑ, by Allah's command, would bring the dead to life and make birds out of clay, then breathe spirit into them and they would fly.
[357] The real basis of disagreement and mutual fighting and quarrelling is the power of will and choice in man. If a person makes this power and choice subservient to Allah's will, then this is faith, and this is Islam. And if he starts using it independently and does not care about Allah's commands, then this is disbelief.
[358]
Divine Will and People's Disputes:
That is, Allah's will is that man be given the power of will, then it is seen who uses it correctly and who uses it wrongly. And those who use it wrongly are the ones who keep differing and fighting among themselves. And if Allah had willed, He would not have given man this power at all, then there would have been no disagreement and no fighting. All would have been believers. But such faith would have been compelled, not by choice. Whereas the divine will is that people believe or disbelieve by their own choice.
[356]
The Superiority of the Prophets Over One Another:
The greatest virtue of the Prophets and Messengers is that Allah Almighty granted them prophethood and messengership. In this regard, there is no difference among them, and this is the very thing about which the Messenger of Allah ﷺ said: "Do not give me superiority over any prophet." He also said: "Do not give any prophet superiority over another, not even over Yunus bin Matta [بخاري، كتاب التفسير]." As for partial virtues, in this respect Allah Almighty granted one Messenger a particular virtue and another a different one, as in this verse Allah Himself has mentioned the virtues of some Prophets. And here, by virtues, what is actually meant are the characteristics or specific miracles that were not granted to others. For example, Allah Almighty spoke directly to Musa ؑ in this world and on this earth, which He did not do with any other prophet. Similarly, Isa ؑ, by Allah's command, would bring the dead to life and make birds out of clay, then breathe spirit into them and they would fly.
[357] The real basis of disagreement and mutual fighting and quarrelling is the power of will and choice in man. If a person makes this power and choice subservient to Allah's will, then this is faith, and this is Islam. And if he starts using it independently and does not care about Allah's commands, then this is disbelief.
[358]
Divine Will and People's Disputes:
That is, Allah's will is that man be given the power of will, then it is seen who uses it correctly and who uses it wrongly. And those who use it wrongly are the ones who keep differing and fighting among themselves. And if Allah had willed, He would not have given man this power at all, then there would have been no disagreement and no fighting. All would have been believers. But such faith would have been compelled, not by choice. Whereas the divine will is that people believe or disbelieve by their own choice.
