"Those are the messengers some of whom We have given excellence over some others. Among them there is he whom Allah spoke to, and some of them He raised steps higher. And We gave clear signs to 'Isa, the son of Maryam (Jesus, the son of Mary) and supported him with the Holy Spirit. And if Allah so willed, those succeeding him would have not fought against each other after clear signs had come to them. But they disagreed among themselves. So, there were some who believed and there were some who disbelieved and if Allah so willed, they would have not fought against each other. But Allah does what He intends." (2:253)

Commentary

1) In Verse 253, beginning with ('those are the Messengers'), the purpose is to give solace and comfort to the noble Prophet (sallallaahu 'alaihi wa sallam) since the deniers refused to recognize his prophethood, inspite of the fact that it was conclusively proved, as has been stated in the verse 252: (And certainly you are among the Messengers.) as well. This situation caused him pain. Therefore, Allah Almighty made him aware of the coming of other prophets too, in varying degrees of station, but universal belief was not witnessed in any of their communities — some supported while some others opposed. However, this too has its wise considerations which may not necessarily be visible to everyone, but this much is important that one should generally believe that there is definitely a certain wisdom behind this.

2) Since the words (Those are the Messengers some of whom We have given excellence over others) in this verse clearly indicate that some prophets are given higher status than others, we have a difficulty on our hands when we compare this with a hadeeth, where the Holy Prophet (sallallaahu 'alaihi wa sallam) has said: 'Do not seek preference among prophets. Do not give me precedence over Musa. I cannot say if anyone is better than Yunus ibn Matta.'

These ahaadeeth so obviously forbid the giving of preference to some prophets over some other prophets. The reply is: These ahadith mean to tell us not to give preference to some prophets over some others, without any proof, out of our own opinion. This is because a prophet's having higher status means that he has a high station in the sight of Allah. Obviously, this knowledge cannot be acquired through conjectures and surmises but should such a proof come from the Qur'an and Sunnah, establishing the precedence of some prophets over some others, then it will be necessary to believe in it.

Now, as to his saying: (I cannot say if anyone is better than Yunus ibn Matta) and (Do not give me precedence over Musa), this is related to the time when he was not given the knowledge that he has precedence over all other prophets. This was disclosed to him later on through revelation and he did tell the noble Companions (ra) about it. (Mazhari)

3) As regards the statement (Among them there is he whom Allah spoke to), it may be noted that the conversation with Musa (a.s.) may be without an angel as intermediary, but it certainly was not without hijab (obstruction of view). So, there remains no conflict of meaning with what has been stated in the verse: '(It belongs not to any mortal that God should speak to him) (42:51), in which conversation without hijab has been negated. However, post-death conversation without hijab is possible, so this verse from Surah al-Shura relates to the life in this world. (Ma'ariful Qur'an)

» Posted by Seifeddine-M on 15th September 2011

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