Intro
2:253 of the Quran (via Tafsir ibn Kathir)(2:254 in the Kadiani Koran) only means 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. Ibn Kathir quoted the famous hadith of Muhammad (Saw) wherein it was stated that humans should not compare prophets and their ranks (See Sahih al-Bukhari 3414, 3415).

However, the Qadiani-Ahmadi’s allege that 2:253 of the Quran (via Tafsir ibn Kathir)(2:254 in the Kadiani Koran)(1988 Quranic commentary in English) itself differentiates between prophets and separates law-bearing from non-law bearing and even alleges that Allah spoke directly to Law-bearing prophets only (a total lie).

In 1886, MGA argued that this verse was about Muhammad (saw) only (See Surmah Chashm Arya, RK, V-2, pp. 232-301, footnote, Via Essence of Islam, V-1, 235-248).

In 1896, via “Philosophy of the Teachings of Islam” (See pages 194-195), MGA quoted 2:253 of the Quran (2:254 in the Kadiani Koran) and argued that even common people speak to Allah and there are ranks, of which prophets have the highest.

In 1906-1907, via “Haqiqatul Wahi” (page 187), MGA and his team argued that his verse meant that Muslims were ordered to follow Muhammad (saw) and seek to become like him via attributes, zilli.

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2:254 in the Kadiani Koran
https://alislam.org/quran/app/2:254

Commentary:

This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.

The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word “speaking” therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been “spoken to” by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, “Yes, he was a مکلم (Mukallam) Prophet” (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.

The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, “Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank.” In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.

The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:‍15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.

The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean “if Allah had willed” but “if Allah had acted according to His will”, i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.

The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.

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QTafsir | Allah Honored Some Prophets Ab—
http://m.qtafsir.com/Surah-Al-Baqara/Allah-Honored-Some-Prophets-Ab—

 

Allah Honored Some Prophets Above Others

Allah states that He has honored some Prophets to others. For instance, Allah said,

﴿ وَلَقَدۡ فَضَّلۡنَا بَعۡضَ ٱلنَّبِيِّـۧنَ عَلَىٰ بَعۡضٍ۬‌ۖ وَءَاتَيۡنَا دَاوُ ۥدَ زَبُورً۬ا ﴾

(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,

﴿ تِلۡكَ ٱلرُّسُلُ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٍ۬‌ۘ مِّنۡهُم مَّن كَلَّمَ ٱللَّهُ‌ۖ ﴾

(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 بَعۡضَهُمۡ دَرَجَـٰتٍ۬‌ۚ ﴾

(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,

﴿ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَـٰتِ ﴾

(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.

﴿ وَأَيَّدۡنَـٰهُ بِرُوحِ ٱلۡقُدُسِ‌ۗ ﴾

(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibil, peace be upon him. Allah then said,

﴿ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلَ ٱلَّذِينَ مِنۢ بَعۡدِهِم مِّنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَـٰتُ وَلَـٰكِنِ ٱخۡتَلَفُواْ فَمِنۡہُم مَّنۡ ءَامَنَ وَمِنۡہُم مَّن كَفَرَ‌ۚ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلُواْ ﴾

(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,

﴿ وَلَـٰكِنَّ ٱللَّهَ يَفۡعَلُ مَا يُرِيدُ ﴾

(But Allah does what He wills.)

﴿ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَـٰكُم مِّن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ لَّا بَيۡعٌ۬ فِيهِ وَلَا خُلَّةٌ۬ وَلَا شَفَـٰعَةٌ۬‌ۗ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ ﴾

(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 wrongdoers.)

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,

﴿ مِّن قَبۡلِ أَن يَأۡتِىَ يَوۡمٌ۬ ﴾

(before a Day comes) meaning, the Day of Resurrection,

﴿ لَّا بَيۡعٌ۬ فِيهِ وَلَا خُلَّةٌ۬ وَلَا شَفَـٰعَةٌ۬‌ۗ ﴾

(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. Similarly, Allah said,

﴿ فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيۡنَهُمۡ يَوۡمَٮِٕذٍ۬ وَلَا يَتَسَآءَلُونَ ﴾

(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) (23:101).

﴿ وَلَا شَفَـٰعَةٌ۬‌ۗ ﴾

(Nor intercession) meaning, they will not benefit by the intercession of anyone.

Allah’s statement,

﴿ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ ﴾

(and it is the disbelievers who are the wrongdoers) indicates that no injustice is worse than meeting Allah on that Day while a disbeliever. Ibn Abi Hatim recorded that `Ata’ bin Dinar said, “All thanks are due to Allah Who said,

﴿ وَٱلۡكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ ﴾

(and it is the disbelievers who are the wrongdoers) but did not say, `And it is the wrongdoers who are the disbelievers.”’

﴿ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡحَىُّ ٱلۡقَيُّومُ‌ۚ لَا تَأۡخُذُهُ ۥ سِنَةٌ۬ وَلَا نَوۡمٌ۬‌ۚ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ مَن ذَا ٱلَّذِى يَشۡفَعُ عِندَهُ ۥۤ إِلَّا بِإِذۡنِهِۦ‌ۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ‌ۖ وَلَا يُحِيطُونَ بِشَىۡءٍ۬ مِّنۡ عِلۡمِهِۦۤ إِلَّا بِمَا شَآءَ‌ۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ‌ۖ وَلَا يَـُٔودُهُ ۥ حِفۡظُهُمَا‌ۚ وَهُوَ ٱلۡعَلِىُّ ٱلۡعَظِيمُ ﴾

 

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1886
Surmah Chashm Arya, RK, V-2, pp. 232-301, footnote
Via Essence of Islam, V-1, 235-248

In 1886, MGA argued that this verse was about Muhammad (saw) only (See Surmah Chashm Arya, RK, V-2, pp. 232-301, footnote, Via Essence of Islam, V-1, 235-248). 
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1896
https://files.alislam.cloud/pdf/Philosophy-of-Teachings-of-Islam.pdf

In 1896, via “Philosophy of the Teachings of Islam” (See pages 194-195), MGA quoted 2:253 of the Quran (2:254 in the Kadiani Koran) and argued that even common people speak to Allah and there are ranks, of which prophets have the highest.
______________________________________________________________________________________________
1906-1907
https://files.alislam.cloud/pdf/Haqiqatul-Wahi.pdf

In 1906-1907, via “Haqiqatul Wahi” (page 187), MGA and his team argued that his verse meant that Muslims were ordered to follow Muhammad (saw) and seek to become like him via attributes, zilli. 
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Links and Related Essay’s

https://alislam.org/quran/app/2:254

QTafsir | Allah Honored Some Prophets Ab—

http://m.qtafsir.com/Surah-Al-Baqara/Allah-Honored-Some-Prophets-Ab—

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