أَهُم يَقسِمونَ رَحمَتَ رَبِّكَ ۚ نَحنُ قَسَمنا بَينَهُم مَعيشَتَهُم فِي الحَياةِ الدُّنيا ۚ وَرَفَعنا بَعضَهُم فَوقَ بَعضٍ دَرَجاتٍ لِيَتَّخِذَ بَعضُهُم بَعضًا سُخرِيًّا ۗ وَرَحمَتُ رَبِّكَ خَيرٌ مِمّا يَجمَعونَ

Is it they who dispense the mercy of your Lord? It is We who have dispensed among them their livelihood in the present life, and raised some of them above others in rank, so that some may take others into service, and your Lord’s mercy is better than what they amass.

EXEGESIS

The question Is it they who dispense the mercy of your Lord? is a rhetorical one, indicating incredulity and negation. Perhaps the translation of Abdul Mannan Omar expresses this nuance better: ‘What! is it they who distribute the grace of your Lord?’

Raḥmata rabbika (the mercy of your Lord) is employed in this verse, instead of raḥmatunā (our mercy), to underscore that prophethood – the manifestation of divine mercy being referred to – is a blessing that originates from God’s nurturing and lordship.^{‎[1]Mizan, 18/99; Muhit, 9/370.} This divine mercy benefits not only the chosen Prophet but also the people to whom he is sent.^{‎[2]Ibn Ashur, 25/245.} The repetition of the phrase at the end of the verse, and your Lord’s mercy is better than what they amass, emphasises the importance of this idea. Furthermore, in the previous verse, the polytheists attempted to degrade the Holy Prophet, whereas God in this verse, whilst responding to them, exalts the status of the Holy Prophet by addressing him directly and by indicating towards His lordship in appointing him.^{‎[3]Ibn Ashur, 25/245.}

Maʿīshah (livelihood) comes from the infinitive ʿaysh, which means life. Whilst the word ḥayāh also means life, ʿaysh is only used when referring to the physical life, whilst ḥayāh is more general and can be applied to God and angels too. The word maʿīshah is a derivative that implies that through which one remains alive or subsists.^{‎[4]Raghib, p. 596.}

Sukhriyyan (service) comes from the root verb sakhara, which originally means to command and dispose with force, either existentially or legislatively. In Quranic parlance, many objects are considered to be disposed (taskhīr) for man; He disposed (sakhkhara) the sun and the moon for you (14:33), meaning the sun and moon are under the command of God and are existentially subdued by Him. Other concepts then stem from this idea, such as obedience, being subjugated under a command, being duty-bound (mukallaf), and complimentary service without any payment. The morphology of the derivative sukhriyyan means that which is the object of commanding and subjugation.^{‎[5]Tahqiq, 5/77.} Based on this meaning, the lām in liyattakhidha (so that some may take) is a particle of purpose (lām al-taʿlīl), i.e. the reason some have been raised in rank above others is so that some may take others in service.

EXPOSITION

This verse, as well as the two verses that follow, are a response to the argument of the polytheists mentioned in the previous verse (Why was not this Quran sent down to some great man from the two cities?).

The response to the polytheists’ argument can be summarised as an a fortiori argument, asserting that they have no authority to determine who should be chosen as a prophet of God. If the seemingly insignificant and fleeting matter of material provisions and livelihood – which holds little importance in God’s eyes – is not left for them to control, then it follows that something as significant and consequential as prophethood, the key to humankind’s eternal happiness and success, would certainly not be left to their discretion. They cannot decide who should receive this divine responsibility and from whom it should be withheld.^{‎[6]Mizan, 18/98; Tabrisi, 9/71; Daqaiq, 12/52; Muhit, 9/370.}

It is We who have dispensed among them their livelihood in the present life: upon reflection, it becomes evident that people in this world vary in their material circumstances, such as wealth, health, mental and physical capacity, longevity, number of children, and so on. No individual can attain everything they desire, as these material provisions are not distributed according to personal preference. If this were the case, no one would experience lack, and differences in people’s conditions would not exist; everyone would acquire what they wish for.

However, the disparities in people’s lives are clear evidence that material provisions are apportioned by a higher power, not by human will alone. While human effort and determination play a part, numerous immaterial factors beyond our control must align for us to reach our goals. This reasoning applies not only to material wealth, but also to social status.

This understanding of divine will is reflected in the verse, Allah expands the provision for whom He wills and restricts it [for whom He wills] (13:26).

And raised some of them above others in rank, so that some may take others into service: this segment of the verse clarifies the previous statement, It is We who have dispensed among them their livelihood in the present life, by offering an explanation for divinely ordained disparities. These differences in people’s material provisions stem from a higher purpose and play a role in the overall functioning of society, fostering interdependence and cooperation among its members. The hierarchical structure that emerges from this apportioning of resources serves as a means for individuals to fulfil their unique roles and contribute to the collective well-being. As humans have various needs and desires but possess limited capabilities and resources, they cannot satisfy all their wants independently. This necessity leads to the formation of societies where individuals collaborate and support one another, fulfilling their own needs while also contributing to the well-being of others.

Each person has been given unique skills and resources needed by others, creating a web of interdependence. For example, a baker relies on a farmer’s produce, while the farmer requires resources from a landowner, who in turn needs the labour of workers. Consequently, every member of society becomes valuable for what they contribute, and they also benefit from the contributions of others.^{‎[7]Mizan, 18/100.}  

A similar idea has been presented in 6:165 where the differences in rank are divinely ordained but are also a test for mankind: It is He who has made you successors on the earth, and raised some of you in rank above others so that He may test you in respect to what He has given you. See also 17:21.

Some commentators propose a different perspective on the argument presented in this verse. The polytheists believed that an affluent individual with high social status would be more suitable as God’s messenger. The verse challenges this notion by clarifying that wealth and social standing are not indicative of one’s closeness to God or suitability for divine roles. Instead, these attributes are by-products of the social fabric and the need for mutual cooperation within society. Thus, the verse underscores that material possessions and social position do not determine one’s spiritual worth or eligibility for divinely appointed tasks.^{‎[8]Amthal, 16/44.}

And your Lord’s mercy is better than what they amass: this final part of the verse emphasises that while people strive to accumulate wealth, worldly provisions, status, and fame, Allah’s mercy is far more valuable and worthy of pursuit.

The term mercy here could refer specifically to the blessings Allah bestows upon His prophets, or it could have a broader meaning, encompassing the guidance and support He provides to believers.

By focusing on pleasing Allah and seeking His mercy, believers can attain something of greater value than any worldly accomplishment or material gain. It is crucial to remember this perspective, as humans can easily become distracted by earthly desires and forget the importance of divine grace. The Quran highlights various actions that can help individuals attain Allah’s mercy:

1. Obeying Allah and His Messenger: And obey Allah and the Apostle so that you may be granted [His] mercy (3:132).
2. Being God-conscious: and be God-wary so that you may receive [His] mercy (6:155).
3. Remaining silent and attentive when the Quran is being recited: When the Quran is recited, listen to it and be silent, maybe you will receive [Allah’s] mercy (7:204).
4. Establishing prayers and charity: Maintain the prayer and give the zakat, and obey the Apostle so that you may receive [Allah’s] mercy (24:56).
5. Seeking forgiveness from God: Why do you not plead to Allah for forgiveness so that you may receive His mercy? (27:46).

By continuing to observe these instructions, believers can experience the transformative power of divine mercy and find true fulfilment beyond the fleeting pleasures of the world.

INSIGHTS FROM HADITH

The verse emphasises the interconnected nature of society, where individuals rely on one another for various services and resources. This concept is echoed in several narrations, highlighting the idea that no one is entirely self-sufficient, and everyone needs support from others in different aspects of life.

1. In a supplication attributed to Imam Ali (a), he asks Allah: ‘Please do not make me require a need from the evil people amongst Your creation. When granting me what I require, let it come from the most affable and the most generous of them, who have the softest tongues in giving and the least likely to remind me of their favour.’^{‎[9]Bihar, 78/56.}
2. Someone once said in the presence of Imam al-Sajjād (a): ‘O Allah, free me of need from Your creation.’ The Imam immediately responded: ‘Not like that! People are in need of each other; rather, say: “O Allah, free me of need from the evil people from among Your creation.”’^{‎[10] Bihar, 78/135.}
3. It has been reported that once, Imam al-Ṣādiq (a) asked one of his students: ‘What have you learned from me?’ He replied: ‘Eight things.’ The Imam said: ‘Recount them for me so that I may know them.’ Among what he recounted was: ‘I saw people were jealous of each other and I remembered the words of Allah, It is We who have dispensed among them their livelihood in the present life, and raised some of them above others in rank, so that some may take others into service, and your Lord’s mercy is better than what they amass. So when I knew that the mercy of Allah is better than what they amass, I never became jealous of anyone and neither did I ever grieve over anything that I lost.’^{‎[11] Daylami, 1/187.}
4. In a lengthy report attributed to Imam Ali (a), he discusses the means of people’s livelihood: ‘As for hiring (ijārah), it is His words, It is We who have dispensed among them their livelihood in the present life, and raised some of them above others in rank, so that some may take others into service, and your Lord’s mercy is better than what they amass. He, the exalted, informed us that employment is one of the means of people’s livelihood. He, in His wisdom, diversified their ambitions, will, and all other conditions, and made that the basis for means of people’s livelihood. This includes a man hiring another man for his goods, services, judgements, dealings, and possessions. If each man among us were compelled to be a builder, carpenter, or craftsman in any of the various crafts for himself, and to undertake all that he needs from mending clothes and what he requires for his possessions, the world’s affairs would not have been in order, nor would they have expanded for him … But He perfected His management of the affairs [of this world] by diversifying their aspirations and everything they seek, so that everyone performs for others that which is compatible with his own capacity, in order for some of them to be served by others, and for the proper conduct of their affairs.’^{‎[12] Wasail, 19/103.}

REVIEW OF TAFSĪR LITERATURE

Whilst most exegetes have understood and raised some of them above others in rank to be a reference to differences in wealth and social standing, Tustarī understands this to be a reference to differences in spiritual stations and in obedience to God.^{‎[13] Tustari, 1/140.}

Māwardī categorises this differentiation in ranks into five:

1. Merits (faḍāʾil) – some have more merit than others.
2. Freedom – some are slaves whilst others are free.
3. Wealth – some are wealthy whilst others are poor.
4. Enjoining good and forbidding evil – some are higher in that they are the ones enjoining and forbidding, whilst others are lower in that they are subjected to the commands and prohibitions.
5. Sustenance (rizq).^{‎[14] Māwardī, al-Nukat wa al-ʿUyūn, 5/223-224; Qurtubi, 16/83.}

Ibn Shahrāshūb states that this section of the verse is referring to the infallible Imam who has a higher rank as compared to the ordinary people due to the Imam deserving a greater reward in the eyes of God.^{‎[15] Ibn Shahrāshūb, Mutashābih al-Qurʾān wa Mukhtalafuh, 2/27.}

According to some exegetes, and your Lord’s mercy is better than what they amass means the divine reward in paradise is better than the wealth that the polytheists continue to accumulate in this world.^{‎[16] Tibyan, 9/196.} This view has been attributed to Qatādah and Suddī.^{‎[17] Tabari, 25/41.}

A less popular view suggests that sukhriyyan means to be an object of ridicule and mocking.^{‎[18] Ibn Ashur, 25/246; Qurtubi, 16/83.} This can be considered a gibe at the polytheists who would mock the believers. This meaning is based on the view that sukhriyyan and sikhriyyan have the same meaning,^{‎[19] Raghib, p. 402.} and the latter has been used in the context of mocking in other verses, such as, But then you took them by ridicule (sikhriyyan) (23:110), Did we ridicule them (sikhriyyan), or do [our] eyes miss them? (38:63).

The reason why most exegetes have not supported this opinion, assuming it can be substantiated that linguistically sikhriyyan and sukhriyyan have the same meaning,^{‎[20] Qamus, 3/243.} is because it seems reprehensible for God to declare that the reason why He has raised some over others in society is so that some may mock others. However, the response is that the lām in liyattakhidha (so that some may take) can be understood as a particle of consequence (lām al-ʿāqibah). As such, the verse would be saying that He has raised some over others, and as a consequence of this, those above mock those who are below.^{‎[21] Ibn Ashur, 25/246.}

[1] Mizan, 18/99; Muhit, 9/370.
[2] Ibn Ashur, 25/245.
[3] Ibn Ashur, 25/245.
[4] Raghib, p. 596.
[5] Tahqiq, 5/77.
[6] Mizan, 18/98; Tabrisi, 9/71; Daqaiq, 12/52; Muhit, 9/370.
[7] Mizan, 18/100.
[8] Amthal, 16/44.
[9] Bihar, 78/56.
[10] Bihar, 78/135.
[11] Daylami, 1/187.
[12] Wasail, 19/103.
[13] Tustari, 1/140.
[14] Māwardī, al-Nukat wa al-ʿUyūn, 5/223-224; Qurtubi, 16/83.
[15] Ibn Shahrāshūb, Mutashābih al-Qurʾān wa Mukhtalafuh, 2/27.
[16] Tibyan, 9/196.
[17] Tabari, 25/41.
[18] Ibn Ashur, 25/246; Qurtubi, 16/83.
[19] Raghib, p. 402.
[20] Qamus, 3/243.
[21] Ibn Ashur, 25/246.