۞ 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
Translations
Those messengers - some of them We caused to exceed others. Among them were those to whom Allāh spoke, and He raised some of them in degree. And We gave Jesus, the son of Mary, clear proofs, and We supported him with the Pure Spirit [i.e., Gabriel]. If Allāh had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allāh had willed, they would not have fought each other, but Allāh does what He intends.
Transliteration
Tilka ar-rusulu faddalna ba'dahum 'ala ba'd; minhum man kallama Allahu wa rafa'a ba'dahum darrajat; wa ataina 'Isa ibna Maryama al-bayyinat wa ayyaddnahu bi-ruhi al-qudus; wa law sha'a Allahu ma iqtitala alladhina min ba'dihim min ba'da ma ja'athum al-bayyinat wa lakin ikhtalafu fa-minhum man amana wa minhum man kafara; wa law sha'a Allahu ma iqtitalaw wa lakin Allahu yaf'alu ma yurid
Tafsir (Explanation)
This ayah establishes that the messengers have been ranked at different levels of honor and distinction—some of whom Allah directly addressed (like Musa and Ibrahim), and others elevated to higher degrees (like Muhammad and 'Isa). The passage specifically highlights 'Isa (Jesus) son of Maryam, emphasizing the clear signs and miracles he was given, and his support through the Holy Spirit (Ruh al-Qudus), understood by most classical scholars as Jibril. The final portion attributes the subsequent disagreements and conflicts among the followers of these messengers to their own choices, while affirming that Allah's will encompasses all events—demonstrating human responsibility alongside divine decree.
Revelation Context
This ayah appears in the Medinan period and addresses disputes that had arisen regarding the status and miracles of various prophets, particularly in response to Jewish and Christian theological claims about their respective prophets. It occurs within a broader passage (2:253-254) that discusses the hierarchy of messengers and warns against discord, providing clarity on prophetological doctrine for the early Muslim community.
Related Hadiths
Sahih Muslim narrates that the Prophet (ﷺ) said: 'The superiority of 'Aisha over other women is like the superiority of Tharid (a dish) over other food.' This hadith uses similar comparative language to convey ranking. Additionally, Ahmad and others record that the Prophet confirmed the special status of the messengers (Ulul-'Azm): Muhammad, Ibrahim, Musa, 'Isa, and Nuh.
Themes
Key Lesson
Muslims should recognize that despite clear divine guidance and miraculous signs given to messengers, human beings retain the freedom to choose belief or disbelief—and disagreement among followers stems from their own decisions rather than deficiency in the message. This ayah encourages humility and unity among Muslims by reminding us that conflicts arise from human choice, not divine insufficiency, and calls believers to accept the will of Allah while being accountable for their own moral choices.