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 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.
