Al-Baqarah: (253) Those Messengers...

In this verse, there are several issues:

Issue 1: The use of {تلك} (Tilka)

The word {تلك} (Those) is the subject (Mubtada'). It is used instead of {أولئك} (Ula'ika) because the reference is to the group (the Messengers), as if it were saying: "That group, the Messengers," which is in the nominative case (Rafʿ) as an adjective for {تلك}, and the predicate (Khabar) is {فضلنا بعضهم على بعض} (We preferred some of them over others).

Issue 2: The meaning of {تلك الرسل} (Those Messengers)

There are several opinions regarding the meaning of {تلك الرسل}:

1. It refers to the Prophets previously mentioned in the Qur'an, such as Abraham, Ishmael, Isaac, Jacob, Moses, and others (peace and blessings of Allah be upon them).
2. It refers to those mentioned immediately before this verse, such as Samuel, David, and Saul (Talut), if one considers Saul a Prophet.
3. This is the view of Al-Aṣamm: They are the Messengers whom Allah sent to repel corruption, as indicated by the verse: {ولولا دفع الله الناس بعضهم ببعض لفسدت الارض} (And if it were not for Allah repelling some people by others, the earth would have been corrupted) (Al-Baqarah: 251).

Issue 3: The connection of this verse to the preceding one

Abu Muslim explained the connection as follows: Allah informed the Prophet Muhammad (PBUH) about the accounts of past nations, such as the Israelites asking Moses: {أرنا الله جهرة} (Show us Allah openly) (An-Nisa': 153), and their demand: {اجعل لنا إلها كما لهم ءالهة} (Appoint for us a god as they have gods) (Al-A'rāf: 138). Similarly, the people of Jesus witnessed him reviving the dead and healing the blind and lepers by Allah's permission, yet they denied him and sought to kill him. A group among them remained in disbelief (the Jews), while another group claimed to be his allies and falsely attributed his killing and crucifixion to the Jews, which Allah refuted. This is similar to the chiefs of the Children of Israel envying Saul and rejecting his kingship after he was appointed. Likewise, what happened concerning the matter of the river (testing the soldiers). Allah consoles His Messenger (PBUH) for what he saw from his people of denial and envy, saying: These Messengers, whom Allah spoke to some of them, and raised others in degrees, and supported Jesus with the Holy Spirit, were afflicted by their people as we mentioned, even after witnessing miracles. You are a Messenger like them, so do not grieve over what you see from your people. If Allah had willed, you and they would not have differed, but what Allah has decreed will come to pass. In summary, the purpose of this discourse is to console the Messenger (PBUH) regarding the harm inflicted upon him by his people.

Issue 4: The superiority of some Prophets over others

The Ummah agrees that some Prophets are superior to others, and that Muhammad (PBUH) is superior to all. Evidence for this includes several points:

First Argument: The verse {وما أرسلناك إلا رحمة للعالمين} (And We have not sent you except as a mercy to the worlds) (Al-Anbiyā': 107). Since he is a mercy to all worlds, it necessitates that he is superior to all worlds.

Second Argument: The verse {ورفعنا لك ذكرك} (And We have raised high for you your remembrance). It is said that this is because the remembrance of Muhammad (PBUH) is coupled with Allah's remembrance in the testimony of faith (Shahada), the call to prayer (Adhan), and the Tashahhud, whereas the remembrance of other Prophets is not so.

Third Argument: Allah coupled obedience to the Prophet with obedience to Himself: {من يطع الرسول فقد أطاع الله} (Whoever obeys the Messenger has obeyed Allah) (An-Nisā': 80). He coupled allegiance to him with allegiance to Himself: {إن الذين يبايعونك إنما يبايعونك الله يد الله فوق أيديهم} (Indeed, those who pledge allegiance to you, [O Muhammad]—they are indeed pledging allegiance to Allah. The hand of Allah is over their hands) (Al-Fatḥ: 10). He coupled His honor with his honor: {ولله العزة ولرسوله} (And to Allah belongs all honor, and to His Messenger) (Al-Munāfiqūn: 8). He coupled His pleasure with his pleasure: {والله ورسوله أحق أن يرضوه} (And Allah and His Messenger are more worthy that they should please Him) (At-Tawbah: 62). He coupled responding to Him with responding to him: {يأيها الذين ءامنوا استجيبوا لله وللرسول} (O you who have believed, respond to Allah and the Messenger) (Al-Anfāl: 24).

Fourth Argument: Allah commanded Muhammad (PBUH) to challenge everyone with every Surah of the Qur'an, saying: {فأتوا بسورة من مثله} (Then bring forth a Surah of its likeness) (Al-Baqarah: 23). The shortest Surah is Al-Kawthar, which has three verses. Allah challenged them with every three verses of the Qur'an. Since the entire Qur'an is about six thousand verses, and every verse, it necessitates that the miracle of the Qur'an is not one miracle, but two thousand miracles or more. If this is established, we say: Allah mentioned the honor bestowed upon Moses with nine clear signs; therefore, it is more fitting that Muhammad (PBUH) should receive honor through these numerous signs.

Fifth Argument: The miracle of our Messenger (PBUH), the Qur'an, is superior to the miracles of the other Prophets; therefore, our Messenger must be superior to the other Prophets.

• Explanation of the first point: The Prophet (PBUH) said: (The Qur'an, in speech, is like Adam among created beings).
• Explanation of the second point: The nobler the robe (honor/gift), the more esteemed its owner is to the King.

Sixth Argument: His miracle (PBUH) is the Qur'an, which is composed of letters and sounds—accidental, non-lasting attributes. The miracles of the other Prophets were of the nature of lasting things. Furthermore, Allah made the miracle of Muhammad (PBUH) lasting until the end of time, while the miracles of the other Prophets were transient and ended.

Seventh Argument: After recounting the conditions of the Prophets, Allah said: {أولئك الذين هدى الله فبهداهم اقتده} (Those are the ones whom Allah guided; so in their guidance have you [O Muhammad] follow) (Al-An'ām: 90). He commanded Muhammad (PBUH) to follow those before him. This command must either be regarding the fundamentals of religion (which is impermissible as it implies imitation/Taqlid) or the branches of religion (which is impermissible because his law abrogated all previous laws). Thus, the meaning must be excellent morals. It is as if Allah said: We have shown you their accounts and conduct; choose from them the best and most excellent, and follow them in all of it. This implies that he gathered in himself the praiseworthy characteristics that were scattered among them, necessitating that he is superior to them.

Eighth Argument: He (PBUH) was sent to all creation, which necessitates that his hardship was greater, and thus he must be superior.

• Proof that he was sent to all creation: {وما أرسلناك إلا كافة للناس} (And We have not sent you except to all mankind) (Saba': 28).
• Proof that this necessitates greater hardship: He was a single individual without wealth, helpers, or supporters. When he said to all the world: "O disbelievers," everyone became his enemy, and he became fearful of everyone, which was a great hardship. Moses (AS), when sent only to the Children of Israel, only feared Pharaoh and his people. But Muhammad (PBUH), everyone was his enemy. Consider this analogy: If a person were told: "In this deserted land, devoid of friends and companions, there is one strong, armed man; go to him today alone and deliver a message that will distress and harm him," rarely would one agree to that, even though it is just one person. If he were told: "Go to a distant wilderness where there is no familiarity or friendship, and deliver distressing news to the master of the wilderness," that would be hard for a person. Yet, the Prophet (PBUH) was commanded to go day and night throughout his entire life to the Jinn and mankind, whom he did not know, and whose custom was to oppose, harm, and mock him. Furthermore, he (PBUH) did not tire of this state nor hesitate, but hastened to it, obedient and compliant. This necessitates that he endured the greatest hardships in manifesting Allah's religion. This is why Allah said: {لا يستوى منكم من أنفق من قبل الفتح وقاتل} (Those among you who spent before the victory and fought [in the cause of Allah] are not equal [in status to those who did so later]) (Al-Hadid: 10). It is known that this tribulation was upon the Messenger (PBUH). If the Companions are greatly favored due to this severity, what do you think of the Messenger? If his hardship is proven to be greater than that of others, his virtue must be greater, based on the saying of the Prophet (PBUH): (The most virtuous deeds are the most arduous).

Ninth Argument: The religion of Muhammad (PBUH) is the best of religions; therefore, Muhammad (PBUH) must be the best of Prophets.

• Proof of the first point: Allah made Islam the abrogator of all previous religions, and the abrogator must be superior, based on the saying of the Prophet (PBUH): (Whoever establishes a good precedent will have its reward and the reward of those who act upon it until the Day of Resurrection). Since this religion is superior and carries greater reward, its founder must have a greater reward than the founders of other religions, necessitating that Muhammad (PBUH) is superior to the other Prophets.

Tenth Argument: The Ummah of Muhammad (PBUH) is the best of nations; therefore, Muhammad (PBUH) must be the best of Prophets.

• Proof of the first point: The verse {كنتم خير أمة أخرجت للناس} (You are the best nation produced [as an example] for mankind) (Āl 'Imrān: 110).
• Proof of the second point: This Ummah attained this virtue only through following Muhammad (PBUH), as Allah says: {قل إن كنتم تحبون الله فاتبعونى يحببكم الله} (Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you") (Āl 'Imrān: 31). The virtue of the follower necessitates the virtue of the followed. Furthermore, Muhammad (PBUH) has a greater reward because he was sent to the Jinn and mankind; thus, his reward must be greater, as the multitude of respondents affects the high status of the one being followed.

Eleventh Argument: He (PBUH) is the Seal of the Messengers; therefore, he must be the best, because abrogating the superior by the inferior is logically reprehensible.

Twelfth Argument: The preference of some Prophets over others occurs due to matters including: the abundance of miracles, which indicate their truthfulness and necessitate their honor. Our Prophet (PBUH) received miracles that surpass three thousand in number. These are generally categorized:

• Some relate to power, such as satisfying many people with little food and quenching their thirst with little water.
• Some relate to knowledge, such as foretelling the unseen and the eloquence of the Qur'an.
• Some relate to his inherent virtues, such as having a nobler lineage than the nobles of Arabia. He was also the utmost in courage, as narrated when he said after Ali (RA) fought Amr ibn Abd Wudd: "How did you find yourself, O Ali?" He replied: "I found that if all the people of Medina were on one side and I on the other, I could overcome them." The Prophet (PBUH) said: "Prepare yourself, for a youth will come out of this valley to fight you," and so on (the famous Hadith).
• Others relate to his character, forbearance, fulfillment of promises, eloquence, and generosity. The books of Hadith detail these chapters.

Thirteenth Argument: The saying of the Prophet (PBUH): (Adam and all those beneath him will be under my banner on the Day of Resurrection). This indicates that he is superior to Adam and all his offspring. He also said: (I am the master of the children of Adam, and I say this without boasting). He also said: (No Prophet will enter Paradise until I enter it, and no nation will enter until my Ummah enters it). Anas narrated that the Prophet (PBUH) said: (I will be the first to emerge when they are resurrected, I will be their orator when they present themselves, I will be their bearer of good tidings when they despair. The banner of praise is in my hand, and I am the most honored of the children of Adam to my Lord, and I say this without boasting). Ibn Abbas narrated that some Companions were sitting and discussing, and the Messenger of Allah (PBUH) heard them. Some said: "It is amazing that Allah took Abraham as a friend." Another said: "What is more amazing than Moses whom Allah spoke to directly?" Another said: "Jesus is the Word and Spirit of Allah." Another said: "Allah chose Adam." The Messenger of Allah (PBUH) came out and said: "I have heard your words and your arguments. Abraham is the friend of Allah, and so it is. Moses was saved by Allah, and so it is. Jesus is the Spirit of Allah, and so it is. Allah chose Adam, and so it is. Behold, I am the beloved of Allah, and I say this without boasting. I am the bearer of the banner of praise on the Day of Resurrection, and I say this without boasting. I am the first intercessor, and I am the first whose intercession is accepted on the Day of Resurrection, and I say this without boasting. I am the first whose gate of Paradise will be opened for me, and I will enter it with the poor believers, and I say this without boasting. I am the most honored of the first and the last, and I say this without boasting."

Fourteenth Argument: Al-Bayhaqi narrated in Fadā'il al-Ṣaḥābah that Ali ibn Abi Talib was seen from afar, and the Prophet (PBUH) said: "This is the master of the Arabs." Aisha asked: "Are you not the master of the Arabs?" He replied: "I am the master of the worlds, and he is the master of the Arabs." This indicates that he is superior to the Prophets (AS).

Fifteenth Argument: Mujahid narrated from Ibn Abbas that the Messenger of Allah (PBUH) said: (I have been given five things that were not given to anyone before me, and I say this without boasting: I was sent to the red and the black, whereas the Prophet before me was sent only to his people. The earth was made for me a place of prostration and purification. I was aided by terror cast before me a month's journey. Spoils of war were made lawful for me, which were not lawful for anyone before me. I was given the intercession, which I have reserved for my Ummah, and it will reach, Allah willing, those who do not associate anything with Allah). The evidence here is that it explicitly states Allah favored him with these virtues over others.

Sixteenth Argument: Muhammad ibn Isa Al-Hakim Al-Tirmidhi, in establishing this meaning, said: Every ruler's expenses are proportional to his subjects. The ruler whose dominion is over a village has expenses proportional to that village. Whoever owns the East and the West requires more wealth and treasures than the ruler of that village. Similarly, every Messenger sent to his people was given from the treasures of Tawhid (Oneness of God) and the jewels of gnosis proportional to the message he carried. The Messenger sent to a specific region of the earth is only given from these spiritual treasures proportional to that place. The Messenger sent to all people of the East and West, Jinn and mankind, must be given knowledge proportional to what he can manage concerning the affairs of the East and West. If this is the case, the proportion of Muhammad's prophethood to the prophethood of other Prophets is like the proportion of all the Easts and Wests to the dominion over a specific region of the land. Since this is so, he was necessarily given from the treasures of wisdom and knowledge what no one before him was given. Thus, he reached a level of knowledge that no human reached before him. Allah says concerning him: {فأوحى إلى عبده ما أوحى} (And He revealed to His servant what He revealed) (An-Najm: 10). And concerning eloquence: (I have been given the comprehensive words - Jawāmi' al-Kalim). His Book became the overseer of the books, and his Ummah became the best of nations.

Seventeenth Argument: Muhammad ibn Al-Hakim Al-Tirmidhi, may Allah have mercy on him, narrated in his book Al-Nawādir from Abu Hurayrah, from the Prophet (PBUH), that he said: (Indeed, Allah took Abraham as a friend, and Moses as one spoken to directly, and He took me as a beloved. Then He said: By My Might and Majesty, I will prefer My beloved over My friend and the one spoken to directly).

Eighteenth Argument: In the Ṣaḥīḥayn (Bukhari and Muslim), from Hammām ibn Munabbih, from Abu Hurayrah, who said: The Messenger of Allah (PBUH) said: (My likeness and the likeness of the Prophets before me is like a man who built houses, making them beautiful and excellent, except for the space of one brick in a corner of the building. People go around it and admire the structure, saying: Why didn't you place a brick here so your building would be complete? Muhammad said: I am that brick).

Nineteenth Argument: Whenever Allah called a Prophet in the Qur'an, He called him by name: {ويئادم اسكن} (And O Adam, dwell) (Al-Baqarah: 35); {وناديناه أن ياإبراهيم * إبراهيم} (And We called to him, "O Abraham!") (Aṣ-Ṣāffāt: 104); {إنى أنا ربك} (Indeed, I am your Lord) (Ṭā-Hā: 11) regarding Moses. As for the Prophet (PBUH), Allah called him with: {ياأيها النبى} (O Prophet!) and {ياأيها الذين ءامنوا} (O you who have believed!). This indicates superiority.

First Argument: The miracles of the Prophets were greater than his miracles. Adam (AS) was prostrated to by the angels, which Muhammad (PBUH) was not. Abraham (AS) was thrown into great fire, which turned into coolness and peace for him. Moses (AS) was given great miracles that Muhammad (PBUH) did not have. David (AS) had iron in his hand, and Solomon had the Jinn, mankind, birds, and winds subjugated to him, which was not granted to his father David (AS). Jesus (AS) was made to speak in infancy and was able to raise the dead and heal the blind and lepers, which was not granted to Muhammad (PBUH).

Second Argument: Allah called Abraham a "friend" (Khalīl) in His Book: {واتخذ الله إبراهيم خليلا} (And Allah took Abraham as a friend) (An-Nisā': 125). Regarding Moses: {وكلم الله موسى تكليما} (And Allah spoke to Moses directly) (An-Nisā': 164). Regarding Jesus: {فنفخنا فيه من روحنا} (So We blew into him from Our Spirit) (At-Taḥrīm: 12). None of this was said concerning Muhammad (PBUH).

Third Argument: The Prophet (PBUH) said: (Do not prefer me over Jonah, son of Matta) and (PBUH) said: (Do not choose between the Prophets).

Fourth Argument: Ibn Abbas narrated that they were discussing the virtues of the Prophets in the mosque. They mentioned Noah for his long worship, Abraham for his friendship, Moses for Allah speaking to him directly, and Jesus for being raised to heaven. They concluded that the Messenger of Allah (PBUH) was superior because he was sent to all people, his past and future sins were forgiven, and he is the Seal of the Prophets. The Messenger of Allah (PBUH) entered and asked what they were discussing. When they told him, he said: (No one should be better than John, son of Zechariah), because he never committed a sin nor intended one.

Rebuttal to the First Argument (Miracles): The prostration of angels to Adam (AS) does not necessitate that he is superior to Muhammad (PBUH), evidenced by the Prophet's (PBUH) saying: (Adam and all those beneath him will be under my banner on the Day of Resurrection) and (I was a Prophet while Adam was between water and clay). It is narrated that Gabriel (AS) held the stirrup of Muhammad (PBUH) on the night of the Mi'raj (Ascension), which is greater than the prostration. Furthermore, Allah Himself sent blessings upon Muhammad (PBUH) and commanded the angels and believers to send blessings upon him, which is superior to the angels' prostration. This is supported by several points:

1. Allah commanded the angels to prostrate to Adam as a reprimand/discipline, but commanded them to send blessings upon Muhammad (PBUH) as an honor/drawing near.
2. The blessings upon Muhammad (PBUH) are continuous until the Day of Resurrection, whereas the angels' prostration to Adam (AS) was only once.
3. The prostration to Adam was performed by the angels, but the blessings upon Muhammad (PBUH) were initiated by the Lord of the Worlds, who then commanded the angels and believers to do so.
4. The angels were commanded to prostrate to Adam because the light of Muhammad (PBUH) was in Adam's forehead.

• If it is argued: Allah specified Adam with knowledge: {وعلم ءادم الاسماء كلها} (And He taught Adam the names, all of them) (Al-Baqarah: 31). But concerning Muhammad (PBUH), He said: {ما كنت تدرى ما الكتاب ولا الإيمان} (You did not know what the Scripture was, nor what Faith was) (Ash-Shūrā: 52), and {ووجدك ضالا فهدى} (And He found you lost and guided you) (Ad-Ḍuḥā: 7). Also, Adam's teacher was Allah: {وعلم ءادم الاسماء}, while Muhammad's teacher was Gabriel, based on {علمه شديد القوى} (Taught him by one of mighty strength) (An-Najm: 5).
  • Rebuttal: Allah said concerning Muhammad's knowledge: {وعلمك ما لم تكن تعلم وكان فضل الله عليك عظيما} (And Allah taught you what you did not know. And great is the favor of Allah upon you) (An-Nisā': 113). And the Prophet (PBUH) said: (My Lord disciplined me and perfected my discipline). Allah also said: {الرحمان * علم القرءان} (The Most Merciful. * He taught the Qur'an) (Ar-Raḥmān: 1-2). The Prophet (PBUH) used to say: (Show me things as they truly are). Allah commanded Muhammad (PBUH): {وقل رب زدنى علما} (And say, "My Lord, increase me in knowledge") (Ṭā-Hā: 114). As for reconciling this with {علمه شديد القوى}, that refers to the conveying (Talqīn), but the teaching (Ta'līm) is from Allah, just as Allah says: {قل يتوفاكم ملك الموت} (Say, "The angel of death put in charge of you will take your souls") (As-Sajdah: 11), and then says: {الله يتوفى الانفس حين موتها} (It is Allah Who takes the souls at the time of their death) (Az-Zumar: 42).

• If it is argued: Noah (AS) said: {وما أنا بطارد المؤمنين} (And I am not one to drive away the believers) (Ash-Shu'arā': 114). Allah said to Muhammad (PBUH): {ولا تطرد الذين يدعون ربهم} (And do not drive away those who call upon their Lord) (Al-An'ām: 52). This suggests Noah's character was better.
  • Rebuttal: Allah sent Noah to warn his people: {أن أنذر قومك من قبل أن يأتيهم عذاب أليم} (That you should warn your people before there comes to them a painful punishment) (Nūḥ: 1). So, the beginning of his mission involved punishment. Regarding Muhammad (PBUH), it is said: {وما أرسلناك إلا رحمة للعالمين} (And We have not sent you except as a mercy to the worlds) (Al-Anbiyā': 107), and {لقد جاءكم رسول من أنفسكم... رءوف * رحيم} (There has come to you a Messenger from among yourselves... compassionate and merciful) (At-Tawbah: 128). The end result for Noah was: {رب لا تذر على الأرض من الكافرين ديارا} (My Lord, leave not upon the earth from among the disbelievers even one dweller) (Nūḥ: 26). The end result for Muhammad (PBUH) was intercession: {عسى أن يبعثك ربك مقاما محمودا} (Perhaps your Lord will raise you to a praiseworthy station) (Al-Isrā': 79). As for the rest of the miracles, the books on the proofs of Prophethood mention a superior miracle for Muhammad (PBUH) corresponding to each one of theirs. This book cannot contain more than what we have mentioned. And Allah knows best.

Issue 1: The meaning is "he whom Allah spoke to." The pronoun suffix 'hu' (him) is often omitted, like in {وفيها ما تشتهيه الانفس وتلذ الاعين} (And therein is whatever the souls desire and what delights the eyes) (Az-Zukhruf: 71).

Issue 2: It was read as {كلام الله} (Allah's speech) in the accusative case (Naṣb). The first reading (implied subject/object structure) is more indicative of virtue, because every believer is in private discourse with Allah, as the Prophet (PBUH) said: (The one praying is in private discourse with his Lord). The honor lies in Allah speaking to him. Al-Yamani read it as {عبد الله} (servant of Allah) derived from the root of mukālamah (conversation), supported by the phrase Kalīm Allāh (one spoken to by Allah).

Issue 3: There is disagreement on whether what was heard is the eternal, pre-existent Speech, which has no letters or sound, or something else.

• Al-Ash'ari and his followers say the audible thing is that eternal Speech, arguing that just as seeing something without modality (Takyeef) is not impossible, hearing something without modality should not be deemed impossible.
• Al-Māturīdī says hearing that Speech is impossible; what is heard is only letters and sound.

Issue 4: They agree that Moses (AS) is intended by {منهم من كلم الله}. They also mention that the seventy chosen men from his people heard it, as indicated by {واختار موسى قومه سبعين رجلا} (And Moses chose from his people seventy men) (Al-A'rāf: 155). There is disagreement on whether Muhammad (PBUH) heard it on the night of the Mi'raj; some say yes, based on {فأوحى إلى عبده ما أوحى} (And He revealed to His servant what He revealed) (An-Najm: 10).

• If it is argued: The purpose of {منهم من كلم الله} is to state the utmost virtue of those Prophets whom Allah spoke to. For this reason, after magnifying Moses (AS), Allah said: {وكلم الله موسى تكليما} (And Allah spoke to Moses directly). Yet, the Qur'an also mentions conversation between Allah and Iblīs (Satan): {أنظرنى إلى يوم يبعثون * قال فإنك من المنظرين * إلى يوم الوقت المعلوم} (He said, "Then reprieve me until the Day they are resurrected." [Allah] said, "Indeed, you are of those reprieved") (Ṣād: 79-81), and the apparent meaning suggests extensive conversation. If this conversation implies the utmost honor, why did Iblīs receive condemnation? If it does not imply honor, why was it mentioned in the context of honoring Moses (AS) by saying {وكلم الله موسى تكليما}?
  • Rebuttal: The story of Iblīs does not indicate that Allah gave those answers to him directly without an intermediary; perhaps an intermediary was present.

There are two opinions:

First Opinion: It means stating that the ranks of the Messengers are unequal. Abraham was taken as a friend, a virtue not given to anyone else. David was given both kingship and prophethood, which did not happen to others. Solomon had Jinn, mankind, birds, and wind subjugated to him, which was not granted to his father David (AS). Muhammad (PBUH) is uniquely sent to Jinn and mankind, and his law abrogates all previous laws. If we interpret "degrees" as ranks and positions, this is the meaning.

If we interpret it based on miracles, there is also a view: Each Prophet was given a type of miracle appropriate for his era. Moses' miracles (staff turning into a serpent, the white hand, splitting the sea) resembled what people of that era excelled in: magic. Jesus' miracles (healing the blind and leper, raising the dead) resembled what people of that era excelled in: medicine. Muhammad's (PBUH) miracle, the Qur'an, was related to eloquence, rhetoric, speeches, and poetry. In summary, miracles differ in quantity, permanence, and power.

There is a third view: The difference in degrees refers to worldly matters, such as the size of the nation, the Companions, and the strength of the state. If you consider these three aspects, you will know that Muhammad (PBUH) possessed all of them: his rank is higher, his miracles are more lasting and powerful, his people are more numerous, and his state is greater and more abundant.

Second Opinion: It refers to Muhammad (PBUH), as he is the one favored above all. The phrase {ورفع بعضهم درجات} (And He raised some of them in degrees) is used as an allusion or hint, similar to when someone performs a great deed and is asked who did it, he might reply, "One of you or some of you," intending himself. This is more magnificent than explicit declaration. When Al-Ḥuṭay'ah was asked about the best poet, he mentioned Zuhayr and Nabighah, then said: "If I wished, I would mention a third," meaning himself. If he had said, "If I wished, I would mention myself," the grandeur would be lost.

• If it is argued: The implication of {ورفع بعضهم درجات} is the same as {فضلنا بعضهم على بعض} (We preferred some of them over others). What is the benefit of repetition? Moreover, {تلك الرسل فضلنا بعضهم على بعض} is a general statement, and what follows, {منهم من كلم الله}, begins the detailed explanation of that generality. Then {ورفع بعضهم درجات} is a restatement of that general concept, and restating a general concept after beginning the detail of its parts is considered a supplementary addition (Mustadrak).
  • Rebuttal: {تلك الرسل فضلنا بعضهم على بعض} indicates the establishment of preference of some over others, but it does not indicate whether that preference was by many degrees or few degrees. Thus, {ورفع بعضهم درجات} carries an additional benefit and is not a repetition.

First Question: Allah said at the beginning of the verse: {فضلنا بعضهم على بعض} (We preferred some of them over others), then He shifted from this form of address to the third person (absence) by saying: {منهم من كلم الله ورفع بعضهم درجات} (Among them is he with whom Allah spoke, and He raised some of them in degrees). Then He shifted from absence back to the first form by saying: {ولقد ءاتينا ابن مريم البينات} (And We gave Jesus, the son of Mary, clear proofs). What is the benefit of shifting from direct address to absence, and then back to direct address?

• Rebuttal: The phrase {منهم من كلم الله} (Among them is he with whom Allah spoke) is more awe-inspiring and impactful than saying "among them is he with whom We spoke" ({منهم من كلمنا}). This is why Allah said regarding Moses: {وكلم الله موسى تكليما} (And Allah spoke to Moses directly). For this reason, the third-person form was chosen. As for {ولقد ءاتينا موسى الكتاب}, the direct address form was chosen because the pronoun in {ءاتينا} (We gave) is the pronoun of glorification, and glorifying the recipient indicates the greatness of the giving.

Second Question: Why were Moses and Jesus singled out among the Prophets? Does this indicate they are superior to others?

• Rebuttal: The reason for singling them out is that their miracles were clearer and stronger than those of others. Also, their nations are present in this time, while the nations of the other Prophets are not present. Singling them out is a warning against criticizing their nations, as if to say: Despite the high status and numerous miracles of these two Messengers, their nations did not submit; rather, they disputed, opposed, and turned away from their obligatory obedience.

Third Question: Singling out Jesus, son of Mary, for giving "clear proofs" (Al-Bayyināt) suggests or implies that clear proofs were not given to others, which is impermissible. If it is argued that they were singled out because those proofs were stronger, we say that Moses' proofs were stronger than Jesus' proofs, or at least equal.

• Rebuttal: The purpose is to highlight the ugliness of the Jews' actions, as they denied the prophethood of Jesus (AS) despite the manifest clear proofs that appeared through him.

Fourth Question: {البينات} (clear proofs) is the plural of paucity (for numbers 3 to 10), which does not suit this context.

• Rebuttal: We do not agree that it is the plural of paucity. And Allah knows best.

Issue 1: The word {القدس} (Al-Quds) is pronounced with a heavy 's' sound (taṯqīl) by the people of Hijaz, and with a light 's' sound (takhfīf) by Tamim.

Issue 2: There are opinions regarding its interpretation:

1. Al-Ḥasan said: Al-Quds is Allah, and his Spirit (Rūḥuhu) is Gabriel (AS), and the attribution is for honor. The meaning is that Allah supported him with Gabriel at the beginning, middle, and end of his mission. At the beginning: {فنفخنا فيه من روحنا} (So We blew into him from Our Spirit) (At-Taḥrīm: 12). In the middle: Gabriel taught him knowledge and protected him from enemies. At the end: When the Jews intended to kill him, Gabriel aided him and raised him to heaven. Evidence that the Holy Spirit is Gabriel is the verse: {قل نزله روح القدس} (Say, "The Holy Spirit has brought it down") (An-Naḥl: 102).
2. The view narrated from Ibn Abbas: The Holy Spirit is the Name by which Jesus (AS) used to bring the dead back to life.
3. Abū Muslim's view: The Spirit with which he was supported could be the pure spirit that Allah breathed into him, distinguishing him from others created from the union of male and female seed.

Issue 1: Its connection to the preceding verses is that after the clear proofs and arguments came to the Messengers, their people differed—some believed, and some disbelieved. Due to this difference, they fought and warred.

Issue 2: Those who affirm that all events occur by Allah's decree and predestination use this verse as evidence. They argue the verse means: If Allah had willed that they not fight, they would not have fought. The non-occurrence of fighting is necessary if the will for non-fighting exists. Since fighting occurred, we know the will for non-fighting was absent; rather, the will for fighting was what happened. Fighting is certainly disobedience. This proves that disbelief, faith, obedience, and disobedience occur by Allah's decree, will, and predestination, and that the killing of disbelievers and their fighting against believers is by Allah's will.

• The Mu'tazila's response: They argue that the verse means that when disbelievers fight, it is not because they have overpowered Allah. This meaning is achieved by saying that if Allah willed, He could have destroyed them, or He could have stripped them of power and ability, or He could have prevented them from fighting by compulsion. Thus, {ولو شاء الله} refers to these types of will. This is like saying: "If the Imam willed, the Magians would not have worshipped fire in his kingdom, nor would the Christians have drunk wine." The intended meaning here is the aforementioned types of will. The Qadi reinforced these answers, stating that since the will occurs in various ways and is negated in others, the apparent meaning does not indicate a specific way, especially since these types of will are distinct and contradictory.
  • Rebuttal: Although the types of will differ and are distinct, they share the general attribute of being "will." What is mentioned in the verse as a condition is the will as will, not a specific will. Therefore, this named attribute must be realized. Restricting the will to a specific will—either the will for destruction, the will to strip power, or the will for compulsion—is a restriction of the absolute, which is impermissible. Furthermore, this restriction contradicts the clear evidence, because if Allah knew the fighting would occur, and if He willed non-fighting while knowing fighting would occur, He would have willed the combination of negation and affirmation, which is impossible. Thus, the apparent meaning of the verse is contrary to their view, and conclusive proof is against their view. Success is from Allah.

Then Allah says: {ولاكن اختلفوا فمنهم من ءامن ومنهم من كفر} (But they did differ. So of them believed and of them disbelieved). We mentioned at the beginning of the verse that the meaning is: If Allah had willed, they would not have differed, and if they had not differed, they would not have fought. If they differed, fighting inevitably followed. This verse indicates that an action does not occur except after the necessary motive (Dā'ī) is present, because it links difference to fighting. The meaning is that their difference in religion calls them to fight, indicating that fighting does not occur except for this motive, and that whenever this motive is present, fighting occurs. From this perspective, it indicates that the action is impossible when the motive is absent, and necessary when the motive is present. If this is established, it becomes clear that everything is by Allah's decree and predestination, because motives ultimately trace back to a motive created by Allah in the servant to avoid infinite regress (Tasalsul). Thus, the verse also indicates the correctness of our doctrine from this angle.

Then He says: {ولو شاء الله ما اقتتلوا} (And if Allah had willed, they would not have fought). If it is asked: What is the benefit of repetition?

• We reply: Al-Wāḥidī, may Allah have mercy on him, said that it was repeated for emphasis and to refute those who claim they did this entirely by themselves without any decree or predestination from Allah.

Then He says: {ولاكن الله يفعل ما يريد} (But Allah does what He wills). He grants success to whom He wills and abandons whom He wills; there is no questioning His action. The scholars used this verse as evidence that Allah is the Creator of the believers' faith. They argue: The opponent agrees that Allah wills faith from the believer, and the verse indicates that He does everything He wills; therefore, the doer of the believer's faith must be Allah. Furthermore, since it indicates He does everything He wills, if He willed faith for the disbelievers, He would have created faith in them, and they would have been believers. Since this is not the case, it indicates that Allah does not will faith from them. Thus, this verse indicates the issue of the creation of actions and the issue of the will concerning created things. The Mu'tazila restrict the absolute statement, saying: The meaning is that He does whatever He wills of His own actions. This is weak for several reasons: First, it restricts the absolute. Second, with this restriction, the verse becomes an explanation of the obvious, as the meaning becomes: He does what He does. Third, everyone is like this, so describing Allah with it would not be evidence of the perfection of His power and high status. And Allah knows best.

Verse 254: {ياأيها الذين ءامنوا أنفقوا مما رزقناكم...} (O you who have believed, spend from what We have provided for you...)

This verse discusses spending before the Day comes when there will be no trade, no friendship, and no intercession, and the disbelievers are the wrongdoers. (The detailed commentary on this verse follows in the subsequent section of the Tafsir).