Az-Zukhruf: (32) "Do they distribute the mercy of your Lord?..."

(Do they distribute the mercy of your Lord?) This is an expression of denial, attributing ignorance to them, and astonishment at their presumption in determining the descent of the Great Quran upon whomever they desired. It is permissible that the intended meaning of "mercy" is its apparent meaning—which is the apparent view of [the author of] al-Bahr—whereby their act of appointing those upon whom revelation should descend is treated as if they were distributing that mercy, and prophethood is included therein. It is also permissible that the intended meaning is prophethood specifically, which is more fitting for what has been said and is the position of the majority of exegetes. In the attribution of the Lord to the pronoun of the Prophet (peace and blessings be upon him), there is a distinct honor bestowed upon him. In the attribution of mercy to the Lord, there is an indication that it is among the attributes of Lordship.

(We have distributed among them their livelihood [ma‘ishatahum])—meaning the causes of their livelihood. Abdullah, Ibn Abbas, al-A‘mash, and Sufyan read it as (ma‘ayishahum) in the plural form. (In the life of this world) through a distribution necessitated by Our will, which is built upon wisdom and interests. We have not delegated its management to them, because of Our knowledge of their total inability to manage it. The general application of "livelihood" implies that both its lawful and unlawful portions are from Allah the Exalted.

(And We have raised some of them above others)—in sustenance and all the prerequisites of living—(in degrees)—varying according to proximity and distance, as necessitated by wisdom. Thus, there is the weak and the strong, the rich and the poor, the servant and the served, the ruler and the ruled.

(So that some of them may take others into service [sukhriyyan])—so that they may employ one another for their interests, utilize them in their crafts, and press them into their tasks, so that they may coexist, support one another, and reach their needs. This is not because of any deficiency in the one who is constrained, nor for any shortcoming in the one who is given abundance. If We had delegated that to their own management, they would have been lost and destroyed. If they are in this state concerning the management of their own private affairs regarding the goods of this base world—which is near-complete in its order—what then do they think of themselves regarding the management of religious affairs, which are far removed from the reach of the star al-‘Ayyuq? How could they possibly have the insight to investigate the matter of prophethood and choose who is fit for it and who can uphold its duties?

Sukhri—according to what you have heard—is related to sukhrah, which is subjugation and compelled labor. Al-Raghib said: Sukhri is one who is compelled to be put to service against his will. Some have claimed that it is here from sukhr, meaning mockery; i.e., so that the rich may mock the poor. Abu Hayyan considered this far-fetched, though al-Sameen said: "It is appropriate for the context." Amr ibn Maymun, Ibn Muhaisin, Ibn Abi Layla, Abu Raja, and al-Walid ibn Muslim read it as (sikhriyyan) with a kasra on the seen, and the intended meaning remains what we have mentioned.

In His saying, "We have distributed...," there is that which encourages detachment from pursuing the world and assists in placing reliance upon Allah the Almighty and dedicating oneself to Him, Glorified be His Majesty. So take heed: "We have distributed among them," and you shall find it to be the truth.

(And the mercy of your Lord)—meaning prophethood and the happiness of both abodes that follows it; it is also said to mean guidance and faith, and Qatadah and al-Suddi said: Paradise—(is better than what they gather)—from the debris of this base world. For the greatness of that mercy is far superior to that base, perishing debris.