۞ تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
Those messengers - some of them We caused to exceed others. Among them were those to whom Allah 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. If Allah 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 Allah had willed, they would not have fought each other, but Allah does what He intends.
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تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
(253. Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor); and to
Isa, the son of Maryam, We gave clear proofs and evidences, and supported him with Ruh-il-Qudus Jibril. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed
some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He wills.)
Allah states that He has honored some Prophets to others. For instance, Allah said,
وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا
(And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur (Psalms)) 17:55. In the Ayah above, Allah said,
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ
(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly)) meaning, Musa and Muhammad , and also Adam according to a Hadith recorded in Sahih Ibn Hibban from Abu Dharr.
وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ
(Others He raised to degrees (of honor)) as is evident in the Hadith about the Isra' journey, when the Messenger of Allah saw the Prophets in the various heavens according to their rank with Allah. If somebody asks about the collective meaning of this Ayah and the Hadith that the Two Sahihs collected from Abu Hurayrah which states, "Once, a Muslim man and a Jew had an argument and the Jew said, `No, by Him Who gave Musa superiority over all human beings!' Hearing him, the Muslim man raised his hand and slapped the Jew on his face and said, `Over Muhammad too, O evil one!' The Jew went to the Prophet and complained to him and the Prophet said,
«لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ؟ فَلَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاء»
(Don't give me superiority above the Prophets, for the people will become unconscious on the Day of Resurrection, and I will be the first to be resurrected to see Musa holding on to the pillar of Allah's Throne. I will not know whether the unconsciousness Musa suffered on the Day of the Trumpet sufficed for him, or if he got up before me. So, do not give me superiority above the Prophets.) In another narration, the Prophet said, (Do not give superiority to some Prophets above others.) The answer to this question is that this Hadith prohibits preferring some Prophets above others in cases of dispute and argument, such as the incident mentioned in the Hadith. The Hadith indicates that it is not up to creation to decide which Prophet is better, for this is Allah's decision. The creation is only required to submit to, obey and believe in Allah's decision. Allah's statement,
وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ
(And We gave `Isa, the son of Maryam, clear signs) refers to the proofs and unequivocal evidences that testify to the truth that `Isa delivered to the Children of Israel, thus testifying that he was Allah's servant and His Messenger to them.
وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ
(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibil, peace be upon him. Allah then said,
وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ
(If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another.) meaning all this happened by Allah's decree, and this is why He said next,
وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
(But Allah does what He wills.)
untuk dapat menambahkan tafsir
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Seorang hamba di samping wajib mengenal Allah, hendaknya mengenal para rasul-Nya sifat wajib, mustahil dan yang ja'iz (boleh terjadi) pada diri mereka. Untuk mengetahuinya dapat kita peroleh dari dari penjelasan Allah Subhaanahu wa Ta'aala di beberapa ayat tentang sifat mereka. Di antaranya adalah bahwa mereka laki-laki bukan wanita, berasal dari penduduk tersebut, bukan dari pelosok (badui), mereka adalah orang-orang terpilih, Allah menghimpun pada dirinya semua sifat terpuji dan bahwa mereka selamat dari semua yang menodai risalah mereka, seperti dusta, khianat, sifat menyembunyikan dan sifat tercela lainnya. Mereka juga tidak keliru dalam hal risalah dan taklif (pembebanan syari'at), Allah Subhaanahu wa Ta'aala juga mengkhususkan mereka dengan wahyu-Nya. Oleh karena itu, kita wajib beriman dan mentaati mereka. Barang siapa yang tidak beriman kepada mereka, maka dia adalah kafir, mencacati mereka atau memaki meereka pun kafir. Dalil-dalil apa yang disebutkan di sini banyak sekali, dan barang siapa yang mentadabburi Al Qur'an, maka akan semakin jelas lagi.
Seperti Nabi Musa 'alaihis salam.
Yakni Nabi Muhammad shallallahu 'alaihi wa sallam dengan umumnya risalah Beliau, ditutupnya kenabian dengan Beliau, dilebihkan umatnya di atas umat-umat yang lain dll. Bahkan pada diri Beliau berkumpul keistimewaan yang terpisah-pisah pada diri yang lain.
Seperti dapat menyembuhkan seorang yang buta sejak lahir, orang yang terkena penyakit sopak dan menghidupkan orang yang sudah mati. Semua itu dengan izin Allah. Hal tersebut untuk membuktikan kenabiannya, bahwa dia adalah hamba Allah dan rasul-Nya, kalimat-Nya yang disampaikan kepada Maryam dan dengan tiupan ruh dari-Nya.
Menurut jumhur musafirin, bahwa Ruhul Qudus itu ialah Malaikat Jibril. Malaikat Jibril berjalan bersama Nabi Isa di mana saja ia berjalan. Ada pula yang mengartikan Ruhul Qudus dengan "iman, keyakinan dan diberi kekuatan untuk menjalankan perintah yang dibebankan kepadanya".
Di antara mereka ada yang beriman dan ada yang tetap kafir. Akibatnya, terjadilah perpecahan, permusuhan dan peperangan. Meskipun begitu, jika Allah menghendaki tentu tidak akan terjadi saling membunuh.
