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.
