Source: Ibn Kathir
(53) And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.
Allah commands His servant Muhammad () to tell the believing servants of Allah that they should address one another in their conversations and discussions with the best and politest of words, for if they do not do that, Shaytan will sow discord among them, and words will lead to actions, so that evil and conflicts and fights will arise among them. For Shaytan is the enemy of Adam and his descendants, and has been since he refused to prostrate to Adam. His enmity is obvious and manifest. For this reason it is forbidden for a man to point at his Muslim brother with an iron instrument, for Shaytan may cause him to strike him with it.
(Imam Ahmad recorded that Abu Hurayrah said: "The Messenger of Allah said: (No one of you should point at his brother with a weapon, for he does not know whether Shaytan will cause him to strike him with it and thus be thrown into a pit of Fire.) Al-Bukhari and Muslim recorded this Hadith with the chain of narration from `Abdur-Razzaq.
(54) Your Lord knows you best, if He will, He will have mercy on you, or if He will, He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over them.
(Your Lord knows you best;) O mankind, meaning, He knows best who among you deserves to be guided and who does not deserve to be guided.
(if He wills, He will have mercy on you,) by helping you to obey Him and turn to Him.
(or if He wills, He will punish you. And We have not sent you) - O Muhammad -
(as a guardian over them.) meaning, `We have sent you as a warner, so whoever obeys you, will enter Paradise and whoever disobeys you, will enter Hell.'
(And your Lord knows best all who are in the heavens and the earth.) meaning, their status or level of obedience or disobedience.
(55) And your Lord knows best all who are in the heavens and the earth. And indeed, We have preferred some of the Prophets above others, and to Dawud (David) We gave the Zabur (Psalms).
(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor.)) ﴿2:253﴾
This does not contradict the report in the Two Sahihs which says that the Messenger of Allah said: (Don't give superiority to any Prophet among (Allah's) Prophets.) What is meant in this Hadith is giving a superiority based on whims and fanaticism or sectarian feelings, not on the basis of evidence. If there is solid evidence, we have to follow it. There is no dispute that the Messengers are better than the rest of the Prophets, and that the mighty Messengers of Great Resolve are the best of all.
They are the five mentioned in two Ayat of the Qur'an, in Surat Al-Ahzab: (And (remember) when We took from the Prophets their covenant, and from you and from Nuh, Ibrahim, Musa and `Isa son of Maryam.) ﴿33:7﴾
(and to Dawud We gave the Zabur.) is an indication of his virtue and honor.
Al-Bukhari recorded from Abu Hurayrah that the Prophet said: (The Qur'an (i.e. revea- led Scripture of Zabur) was made easy for Dawud, so he would call for his mounts to be saddled, and he would finish reciting it (i.e., the Zabur) be- fore the job was done.)
(56) Say (O Muhammad SAW): "Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), 'Uzair (Ezra), etc.]. They have neither the power to remove the adversity from you nor even to shift it from you to another person."
(57) Those whom they call upon [like 'Iesa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!
People should speak Good Words with Politeness
Allah commands His servant Muhammad () to tell the believing servants of Allah that they should address one another in their conversations and discussions with the best and politest of words, for if they do not do that, Shaytan will sow discord among them, and words will lead to actions, so that evil and conflicts and fights will arise among them. For Shaytan is the enemy of Adam and his descendants, and has been since he refused to prostrate to Adam. His enmity is obvious and manifest. For this reason it is forbidden for a man to point at his Muslim brother with an iron instrument, for Shaytan may cause him to strike him with it.
(Imam Ahmad recorded that Abu Hurayrah said: "The Messenger of Allah said: (No one of you should point at his brother with a weapon, for he does not know whether Shaytan will cause him to strike him with it and thus be thrown into a pit of Fire.) Al-Bukhari and Muslim recorded this Hadith with the chain of narration from `Abdur-Razzaq.
(Your Lord knows you best;) O mankind, meaning, He knows best who among you deserves to be guided and who does not deserve to be guided.
(if He wills, He will have mercy on you,) by helping you to obey Him and turn to Him.
(or if He wills, He will punish you. And We have not sent you) - O Muhammad -
(as a guardian over them.) meaning, `We have sent you as a warner, so whoever obeys you, will enter Paradise and whoever disobeys you, will enter Hell.'
(And your Lord knows best all who are in the heavens and the earth.) meaning, their status or level of obedience or disobedience.
The Preference of some Prophets above Others
(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor.)) ﴿2:253﴾
This does not contradict the report in the Two Sahihs which says that the Messenger of Allah said: (Don't give superiority to any Prophet among (Allah's) Prophets.) What is meant in this Hadith is giving a superiority based on whims and fanaticism or sectarian feelings, not on the basis of evidence. If there is solid evidence, we have to follow it. There is no dispute that the Messengers are better than the rest of the Prophets, and that the mighty Messengers of Great Resolve are the best of all.
They are the five mentioned in two Ayat of the Qur'an, in Surat Al-Ahzab: (And (remember) when We took from the Prophets their covenant, and from you and from Nuh, Ibrahim, Musa and `Isa son of Maryam.) ﴿33:7﴾
(and to Dawud We gave the Zabur.) is an indication of his virtue and honor.
Al-Bukhari recorded from Abu Hurayrah that the Prophet said: (The Qur'an (i.e. revea- led Scripture of Zabur) was made easy for Dawud, so he would call for his mounts to be saddled, and he would finish reciting it (i.e., the Zabur) be- fore the job was done.)
The gods of the Idolators can neither benefit nor harm; rather they themselves seek to draw close ..
Allah says:
(Say) O Muhammad to these idolators who worship things other than Allah,
(Call upon those - besides Him whom you pretend.) such as idols and rivals of Allah. Even if you turn to them,
(They have neither the power to remove the adversity from you) they have no such power at all,
(nor even to shift (it from you to another person.)) to lift the distress from you and give it to someone else. The meaning is that the only one Who is able to do that is Allah Alone, with no partner or associate, Who is the One Who creates and issues commands.
(Say: "Call upon those whom you pretend) Al-`Awfi reported from Ibn `Abbas, "The people of Shirk used to say, `we worship the angels and the Messiah and `Uzayr,' while these (the angels and the Messiah and `Uzayr) themselves call upon Allah.''
(Those whom they call upon, desire a means of access to their Lord,) "Some of the Jinn used to be worshiped, then they became Muslims.'' According to another report: "Some humans used to worship some of the Jinn, then those Jinn became Muslim, but those humans adhered to their religion (of worshiping the Jinn).''
(they hope for His mercy and fear His torment.) Worship cannot be complete or perfect unless it is accompanied by both fear and hope. Fear stops one from doing things that are forbidden, and hope makes one do more good deeds.
(Verily, the torment of your Lord is (something) to be afraid of!) meaning, one should beware of it and be afraid lest it happen. We seek refuge with Allah from that.
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