2. Since the words تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (Those are the Messengers some of whom We have given excellence over others) in this verse clearly indicate that some prophets are given higher status than others, we have a difficulty on our hands when we compare this with a hadith, where the Holy Prophet (SM) has said:
Do not seek preference among prophets.
Do not give me precedence over Musa.
I cannot say if anyone is better than Yunus ibn Matta.
These ahtidith so obviously forbid the giving of preference to some prophets over some other prophets.
The reply is: These ahadith mean to tell us not to give preference to some prophets over some others, without any proof, out of our own opinion. This is because a prophet's having higher status means that he has a high station in the sight of Allah. Obviously, this knowledge cannot be acquired through conjectures and surmises but should such a proof come from the Qur'an and Sunnnh, establishing the precedence of some prophets over some others, then it will be necessary to believe in it.
Now, as to his saying:
(I cannot say if anyone is better than Yiinus ibn Matta) and
(Do not give me precedence over Musa), this is related to the time when he was not given the knowledge that he has precedence over all other prophets. This was disclosed to him later on through revelation and he did tell the noble Companions about it. (Mazhari).
3. As regards the statement مِّنْهُم مَّن كَلَّمَ اللَّهُ (Among them there is he whom Allah spoke to), it may be noted that the conversation with Musa عليه السلام may be without a n angel as intermediary, but it certainly was not without hijab (obstruction of view). So, there remains no conflict of meaning with what has been stated in the verse: ما كان لبشر ان يكلمه الله (It belongs not to any mortal that God should speak to him) (42:51),in which conversation without hijab has been negated. However, post-death conversation without hijab is possible, so this verse from Surah al-Surah relates to the life in this world.
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ
O those who believe spend from what We have given to you before comes a day when there is no trading, no friendship, no intercession. And the disbelievers are the unjust. (Verse 254)
Many injunctions relating to acts of worship and dealings with human beings have been taken up in this Surah, specially all those a person dislikes to obey finding them burdensome. Then, the most difficult act is to 'spend' one's life and possessions; and when you look at Divine injunctions relating to most situations they either relate to a man's life or his possessions. And when a man falls into the trap of sin, it is either caused by his love of life or expediency of possessions in most cases. As such, the love for these two is the root of sins, and the defence against and the deliverance from it is the object of all acts of obedience. It is for this reason that, following the injunctions relating to worship and social transactions, the subject of 'fighting' and 'spending' in the way of Allah were taken up. The first appeared in وقاتلوا في سبيل الله (And fight in the way of Allah) (244) and the second in After that, the former was emphasized by the story of Talut, and now, emphasis is being laid on the later by أَنفِقُوا مِمَّا رَزَقْنَاكُم (Spend from what We have given to you) (254). Since a large number of affairs relating to the worship of Allah and dealings with human beings depend on spending out of what Allah has given, this subject has been dealt with in a greater detail. Therefore, the sections that follow have, in most of them, a discussion of the second aspect, which is, the 'spending' out of one's possessions. To sum up, it means: The time to act is still there. In the Hereafter, deeds are not on sale. They cannot be borrowed from a friend either. Once caught by the punishment, one cannot be released on someone's intercession, unless Allah Himself forgives.