43.32. Is it they who apportion their Lord ' s mercy? We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them may take labor from others; and the mercy of thy Lord is better than (the wealth) that they amass. (Pickthall)
43.32. Sind sie diejenigen, welche die Barmherzigkeit deines Herrn verteilen? Wir verteilen zwischen ihnen ihren Lebensunterhalt im Leben dieser Welt, und Wir haben manche von ihnen über andere an Rängen erhoben, damit sich manche von ihnen andere in Dienst nehmen, und die Barmherzigkeit deines Herrn ist besser als das, was sie ansammeln. (Ahmad v. Denffer)
43.32. Verteilen etwa sie die Barmherzigkeit deines Herrn? Wir verteilen doch unter ihnen ihren Lebensunterhalt im diesseitigen Leben und erhöhen die einen von ihnen über die anderen um Rangstufen, damit die einen von ihnen die anderen in Dienst nehmen. Aber die Barmherzigkeit deines Herrn ist besser als das, was sie zusammentragen. (Bubenheim)
43.32. Sind sie es etwa, die Gottes Gnade verteilen? Wir sind es, die unter ihnen den Unterhalt im irdischen Leben verteilen. Und Wir haben die einen um mehrere Rangstufen über die anderen erhoben, damit die einen die anderen in ihren Dienst stellen. Die Gnade jedoch, die dein Herr dir (durch das Prophetentum) erwiesen hat, ist bei weitem besser als alles, was sie anhäufen. (Azhar)
43.32. Sind sie etwa diejenigen, welche die Gnade deines HERRN verteilen?! WIR verteilten unter ihnen ihren Lebensunterhalt im dießeitigen Leben. Und WIR erhöhten die einen von ihnen über die anderen um Stellungen, damit die einen von ihnen die anderen zu Beschäftigten nehmen. Doch die Gnade deines HERRN ist besser als das, was sie anhäufen. (Zaidan)
43.32. Verteilen (etwa) sie die Barmherzigkeit deines Herrn (unter den Menschen)? Wir haben ihren Lebensunterhalt im diesseitigen Leben unter ihnen verteilt und den einen von ihnen einen höheren Rang verliehen als den anderen, damit die einen von ihnen die anderen sich dienstbar machen würden. Aber die Barmherzigkeit deines Herrn ist besser als (all) das, was sie (an Geld und Gut) zusammenbringen. (Paret)
43.32. Sind sie es, die die Barmherzigkeit deines Herrn zu verteilen haben? Wir Selbst verteilen unter ihnen ihren Lebensunterhalt im irdischen Leben, und Wir erhöhen einige von ihnen über die anderen im Rang, auf daß die einen die anderen in den Dienst nehmen mögen. Und die Barmherzigkeit deines Herrn ist besser als das, was sie anhäufen. (Rasul)
Tafsir von Maududi für die Ayaat 31 bis 32
They say, "Why was not this Qur'an sent down to one of the great men from the two cities?" ( 30 ) Is it they who distribute the mercy of your Lord? It is We Who have distributed the means of their sustenance in the life of this world and raised some of them above others in ranks so that they may take one another in service; ( 31 ) and your Lord's Mercy is far greater in worth than the wealth which (their chiefs) are amassing. ( 32 )
Desc No: 30 "The two cities": Makkah and Ta`if. What the disbelievers meant was: "Had Allah really willed to send a messenger and intended to send down a book to him, He would have selected a great man from our these central, cities for the purpose. For Allah could not have selected for this great mission a person who was born an orphan, who did not inherit much property, who passed his youth by tending goats, who even at present earned his living through business with his wife's money, and who was neither the chief of a tribe nor the head of a family. Were not there well known chiefs like Walid bin Mughirah and 'Utbah bin Rabi'ah in Makkah, and nobles like `Urwah bin Mas'ud, Habib bin 'Amr, Kinanah bin 'Abd-i -'Amr and Ibn 'Abd Yalil in Ta'if? This was their reasoning. in the first instance, they were also not inclined to believe that a man could be a Messenger. But when the Qur'an refuted this misconception by argument and reason and they were told that in the past only men had come as Messengers and a man only could be a Messenger for the guidance of the people, and not another kind of being and the Messenger who came did not descend, suddenly from heavens, but were born in the same ordinary dwellings, walked about in the streets, had children and families and stood in need of food and drink (see AnNahl: 43, Bani Isra'il: 94-95, Yusuf: 109, Al-Furqan: 7, 20; Al-Anbiya: 7-8; Ar-Ra'd: 38), they took this stand, saying: "Well, even if a human being, he should be a big man, who should be wealthy, influential and awe-inspiring and having a large following. How could Muhammad bin `Abdullah (upon whom be Allah's peace) be fit for this appointment?"
Desc No: 31 This is the answer to their objection, which briefly mentions many important things: First, it asks: "Since when Dave these people become responsible for distributing the mercy of your Lord ? Is it for them to decide whom Allah should favour with His mercy and whom He should not ? (Here, by Allah's mercy is implied His general mercy from which everyone has a share). Second, Allah says: ¦Prophethood is a great blessing: We have even kept the distribution of the common means of life in the world in Our own hand, and have not entrusted it to anyone else. We create someone beautiful and another ugly, someone with a sweet voice and another with a harsh voice, someone robust and strong and another weak and frail, someone intelligent and another dull, someone with a strong memory and another forgetful, some with healthy limbs and another a cripple, or blind or deaf and dumb, someone in a rich family and another among the poor, someone in an advanced country and another in a backward community. No one can do anything about this destiny concerning birth. One is compelled to be what We have made him. And it is in no one's power to avert the impact one's circumstances of birth have on one's destiny. Then it is We our self Who arc distributing provisions, power, honor, fame, wealth, government, etc. among men. No one can degrade the one whom We have blessed with good fortune, and no one can save from ruin the one whom We have afflicted with misfortune. All plans and schemes of man become ineffective against Our decrees. In this universal Divine System, therefore, how can these people decide as to whom should the Master of the unive rse make His Prophet and whom He should not? Thirdly, "An abiding principle that We have kept in view in this Divine System is that everything should not be given to one and the same person, or everything should not be given to everybody. If you look around carefully, you will see that great differences exist between the people in every respect. We have given one thing to one person but deprived him of another, and given the same to another one. This is based on the wisdom that no human being should become independent of others, but everyone should remain dependent on the other in one way or the other. Now if would be foolish on your part to think that We should have given the Prophet hood also to the same person whom We had blessed with wealth and nobility. Likewise, will you also say that wisdom, knowledge, wealth, beauty, power, authority and all other excellences should be assembled in one and the same person, and the one who has not been given one thing, should not be given anything else?"
Desc No: 32 "Your Lord's mercy": the Prophet hood. It means: "Your leaders and chiefs whom you regard as big people because of their wealth and dignity and chief ship, arc not worthy of this wealth, which has been given to Muhammad bin 'Abdullah (upon whom be Allah's peace). This wealth is far superior to that and for this the criterion is different. If you think that every noble and rich man is worthy of becoming a prophet, it would only show your own thinking. Why do you expect Allah to be so ignorant and simple?"
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