Source: Ibn Kathir
Allah Honored Some Prophets Above Others
(253) Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honor); and to 'Isa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidence, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. 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 likes.
(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.
(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,
(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,
(And We gave `Isa, the son of Maryam, clear signs) refers to the proofs and unequivocal evidence 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.
(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibril, peace be upon him.
(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,
(But Allah does what He wills.)
(254) O you who believe! Spend of that with which We have provided for you before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.).
Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life,
(before a Day comes) meaning, the Day of Resurrection,
(when there will be no bargaining, nor friendship, nor intercession.)
This Ayah indicates that on that Day, no one will be able to bargain on behalf of himself or ransom himself with any amount, even if it was the earth's fill of gold; nor will his friendship or relation to anyone benefit him.
(Nor intercession) meaning, they will not benefit by the intercession of anyone.
Allah's statement,
(and it is the disbelievers who are the wrongdoers) indicates that no injustice is worse than meeting Allah on that Day while a disbeliever.
The Virtue of Ayat Al-Kursi
This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.'
Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better.'' When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi.'' The Prophet commented, (Congratulations for having the knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.)
This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand...''
Allah's Greatest Name is in Ayat Al-Kursi
Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah say about these two Ayat,
(Allah! None has the right to be worshipped but He, the Ever-Living, the One Who sustains and protects all that exists) ﴿2:255﴾, and,
(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever-Living, the One Who sustains and protects all that exists) ﴿3:1-2﴾,
(They contain Allah's Greatest Name.)
Ayat Al-Kursi has Ten Complete Arabic Sentences
(Allah! None has the right to be worshipped but He) mentions that Allah is the One and Only Lord of all creation.
Allah's statement,
(Al-Hayyul-Qayyum) testifies that Allah is the Ever-Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created.
(Neither slumber nor sleep overtakes Him) means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never affected by slumber or sleep.
(Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah. Allah said afterward,
(nor sleep), which is stronger than slumber.
It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah delivered a speech regarding four words (Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.)
(To Him belongs whatever is in the heavens and whatever is on the earth) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority.
(Who is he that can intercede with Him except with His permission) is similar to His statements,
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with) ﴿53:26﴾,
These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet said, (I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted''. The Prophet then said, "He will allow me a proportion whom I will enter into Paradise.'')
(He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present, and future.
(And they will never compass anything of His Knowledge except that which He wills), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows. This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them.
(His Kursi extends over the heavens and the earth.)
Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to ﴿Allah's﴾ Throne.''
(And He feels no fatigue in guarding and preserving them) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him.
(And He is the Most High, the Most Great) is similar to His statement,
(the Most Great, the Most High) ﴿13:9﴾.
These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them ﴿with the attributes of the creation﴾ or altering their apparent meanings.
No Compulsion in Religion
(There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.''
It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said ﴿that before Islam﴾, "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated ﴿from Al-Madinah﴾, some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed,
(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)''
(Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower) is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him, then
(then he has grasped the most trustworthy handhold.)
Therefore, this person will have acquired firmness ﴿in the religion﴾ and proceeded on the correct way and the straight path.
Abu Al-Qasim Al-Baghawi recorded that `Umar said, "Jibt means magic, and Taghut means Shaytan.
Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward run away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian.'' `
Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorance) fell into, such as worshipping idols, referring to them for judgment, and invoking them for victory.
Allah stated that whoever follows what pleases Him, He will guide him to the paths of peace, that is Islam, or Paradise. Verily, Allah delivers His believing servants from the darkness of disbelief, doubt and hesitation, to the light of the plain, clear, explained, easy and unequivocal truth. He also stated that Shaytan is the supporter of the disbelievers who beautifies the paths of ignorance and misguidance that they follow, thus causing them to deviate from the true path into disbelief and wickedness
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