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Ayah
Word by Word
لَتُبۡلَوُنَّ
You will certainly be tested
فِيٓ
in
أَمۡوَٰلِكُمۡ
your wealth
وَأَنفُسِكُمۡ
and yourselves
وَلَتَسۡمَعُنَّ
And you will certainly hear
مِنَ
from
ٱلَّذِينَ
those who
أُوتُواْ
were given
ٱلۡكِتَٰبَ
the Book
مِن
from
قَبۡلِكُمۡ
before you
وَمِنَ
and from
ٱلَّذِينَ
those who
أَشۡرَكُوٓاْ
associate partners with Allah
أَذٗى
hurtful things
كَثِيرٗاۚ
many
وَإِن
and if
تَصۡبِرُواْ
you are patient
وَتَتَّقُواْ
and fear (Allah)
فَإِنَّ
then indeed
ذَٰلِكَ
that
مِنۡ
(is) of
عَزۡمِ
the matters
ٱلۡأُمُورِ
(of) determination
لَتُبۡلَوُنَّ
You will certainly be tested
فِيٓ
in
أَمۡوَٰلِكُمۡ
your wealth
وَأَنفُسِكُمۡ
and yourselves
وَلَتَسۡمَعُنَّ
And you will certainly hear
مِنَ
from
ٱلَّذِينَ
those who
أُوتُواْ
were given
ٱلۡكِتَٰبَ
the Book
مِن
from
قَبۡلِكُمۡ
before you
وَمِنَ
and from
ٱلَّذِينَ
those who
أَشۡرَكُوٓاْ
associate partners with Allah
أَذٗى
hurtful things
كَثِيرٗاۚ
many
وَإِن
and if
تَصۡبِرُواْ
you are patient
وَتَتَّقُواْ
and fear (Allah)
فَإِنَّ
then indeed
ذَٰلِكَ
that
مِنۡ
(is) of
عَزۡمِ
the matters
ٱلۡأُمُورِ
(of) determination
Translation
You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allāh much abuse. But if you are patient and fear Allāh - indeed, that is of the matters [worthy] of resolve.
Tafsir
You shall surely be tried (la-tublawunna, the [final] noon nominative indicator has been omitted because two noon letters [would otherwise] succeed one another, as has been the plural person indicator waaw where two unvocalised consonants have come together), in other words, you shall surely be tested, in your property, through the duties [imposed] thereupon and through the damages that affect them; and in your selves, through [the obligations of] worship and through calamities, and you shall hear from those who were given the Scripture before you, the Jews and the Christians, and from those who are idolaters, from among the Arabs, much hurt, in the way of insult, slander and [their] flirting with your women; but if you are patient, through this, and fear, God - surely that is true resolve, that is, it is one of those things regarding which one must necessarily have firm resolve.
"Allah Warns the Idolators
Allah says;
لَّقَدْ سَمِعَ اللّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاء
Indeed, Allah has heard the statement of those (Jews) who say:""Truly, Allah is poor and we are rich!""
Sa`id bin Jubayr said that Ibn Abbas said,
""When Allah's statement,
مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً
Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times (2:245) was revealed, the Jews said, `O Muhammad! Has your Lord become poor so that He asks His servants to give Him a loan?'
Allah sent down,
لَّقَدْ سَمِعَ اللّهُ قَوْلَ الَّذِينَ قَالُواْ إِنَّ اللّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاء
(Indeed, Allah has heard the statement of those (Jews) who say:""Truly, Allah is poor and we are rich!"")"" (3:181)
This Hadith was collected by Ibn Marduwyah and Ibn Abi Hatim.
Allah's statement,
سَنَكْتُبُ مَا قَالُواْ
We shall record what they have said,
contains a threat and a warning that Allah followed with His statement.
وَقَتْلَهُمُ الَانبِيَاء بِغَيْرِ حَقٍّ
and their killing of the Prophets unjustly,
This is what they say about Allah and this is how they treat His Messengers. Allah will punish them for these deeds in the worst manner.
وَنَقُولُ ذُوقُواْ عَذَابَ الْحَرِيقِ
ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللّهَ لَيْسَ بِظَلَّمٍ لِّلْعَبِيدِ
and We shall say:""Taste you the torment of the burning (Fire)."" This is because of that which your hands have sent before you. And certainly, Allah is never unjust to (His) servants.
They will be addressed like this as a way of chastising, criticism, disgrace and humiliation.
Allah said
الَّذِينَ قَالُواْ إِنَّ اللّهَ عَهِدَ إِلَيْنَا أَلاَّ نُوْمِنَ لِرَسُولٍ حَتَّىَ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ
Those (Jews) who said:""Verily, Allah has taken our promise not to believe in any Messenger unless he brings to us an offering which the fire (from heaven) shall devour.""
Ibn Abbas and Al-Hasan stated,
Allah refuted their claim that in their Books, Allah took a covenant from them to only believe in the Messenger whose miracles include fire coming down from the sky that consumes the charity offered by a member of the Messenger's nation.
Allah replied,
قُلْ قَدْ جَاءكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ
Say:""Verily, there came to you Messengers before me, with Al-Bayinat...""
with proofs and evidence,
وَبِالَّذِي قُلْتُمْ
and even with what you speak of,
a fire that consumes the accepted charity, as you asked,
فَلِمَ قَتَلْتُمُوهُمْ
why then did you kill them!
Why did you meet these Prophets with denial, defiance, stubbornness and even murder!
إِن كُنتُمْ صَادِقِينَ
if you are truthful.
if you follow the truth and obey the Messengers.
Allah then comforts His Prophet Muhammad,
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَأوُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ
Then if they reject you, so were Messengers rejected before you, who came with Al-Baiyyinat and the Scripture, and the Book of Enlightenment.
meaning, do not be sad because they deny you, for you have an example in the Messengers who came before you. These Messengers were rejected although they brought clear proofs, plain evidence and unequivocal signs.
وَالزُّبُرِ
(and the Zubur), the divinely revealed Books that were sent down to the Messengers,
وَالْكِتَابِ الْمُنِيرِ
(and the Book of Enlightenment) meaning the clarification and best explanation.
Every Soul Shall Taste Death
Allah says;
كُلُّ نَفْسٍ ذَايِقَةُ الْمَوْتِ
Everyone shall taste death.
Allah issues a general and encompassing statement that every living soul shall taste death.
In another statement, Allah said,
كُلُّ مَنْ عَلَيْهَا فَانٍ
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالاِكْرَامِ
Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever. (55:26-27)
Therefore, Allah Alone is the Ever-Living Who never dies, while the Jinn, mankind and angels, including those who carry Allah's Throne, shall die. The Irresistible One and Only, will alone remain for ever and ever, remaining Last, as He was the First.
This Ayah comforts all creation, since every soul that exists on the earth shall die. When the term of this life comes to an end and the sons of Adam no longer have any new generations, and thus this world ends, Allah will command that the Day of Resurrection commence. Allah will then recompense the creation for their deeds, whether minor or major, many or few, big or small. Surely, Allah will not deal unjustly with anyone, even the weight of an atom, and this is why He said,
وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ
And only on the Day of Resurrection shall you be paid your wages in full.
Who Shall Gain Ultimate Victory
Allah said,
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
And whoever is moved away from the Fire and admitted to Paradise, he indeed is successful.
meaning, whoever is kept away from the Fire, saved from it and entered into Paradise, will have achieved the ultimate success.
Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said,
مَوْضِعُ سَوْطٍ فِي الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا اقْرَأُوا إِنْ شِيْتُمْ
A place in Paradise as small as that which is occupied by a whip is better than the world and whatever is on its surface.
Read if you will,
فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ
(And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful).
This was collected in the Two Sahihs, but using another chain of narration and without the addition of Ayah.
Abu Hatim Ibn Hibban recorded it in his Sahih without the addition as did Al-Hakim in his Mustadrak.
Allah said,
وَما الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ
The life of this world is only the enjoyment of deception.
belittling the value of this life and degrading its importance. This life is short, little and finite, just as Allah said,
بَلْ تُوْثِرُونَ الْحَيَوةَ الدُّنْيَا
وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى
(Nay, you prefer the life of this world. Although the Hereafter is better and more lasting. (87:16-17)
and,
وَمَأ أُوتِيتُم مِّن شَىْءٍ فَمَتَـعُ الْحَيَوةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَى
And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever. (28:60)
A Hadith states,
وَاللهِ مَا الدُّنْيَا فِي الاْاخِرَةِ إِلاَّ كَمَا يَغْمِسُ أَحَدُكُمْ أُصْبُعَهُ فِي الْيَمِّ فَلْيَنْظُرْ بِمَ تَرْجِعُ إِلَيْه
By Allah! This life, compared to the Hereafter, is just as insignificant as when one of you dips his finger in the sea; let him contemplate what his finger will come back with.
Qatadah commented on Allah's statement,
وَما الْحَيَاةُ الدُّنْيَا إِلاَّ مَتَاعُ الْغُرُورِ
(The life of this world is only the enjoyment of deception).
""Life is a delight. By Allah, other than Whom there is no deity, it will soon fade away from its people. Therefore, take obedience to Allah from this delight, if you can. Verily, there is no power except from Allah.""
The Believer is Tested and Hears Grieving Statements from the Enemy
Allah said
لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ
You shall certainly be tried and tested in your wealth and properties and in yourselves,
just as He said in another Ayah,
وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الاٌّمَوَالِ وَالاٌّنفُسِ وَالثَّمَرَتِ
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits. (2:155)
Therefore, the believer shall be tested, in his wealth, himself, his offspring and family. The believer shall be tested according to the degree of his faith, and when his faith is stronger, the test is larger.
وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيرًا
and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah.
Allah said to the believers upon their arrival at Al-Madinah, before Badr, while comforting them against the harm they suffered from the People of the Scriptures and the polytheists;
وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَلِكَ مِنْ عَزْمِ الاُمُورِ
but if you persevere patiently, and have Taqwa, then verily, that will be a determining factor in all affairs.
Therefore, Allah commanded the believers to be forgiving, patient and forbearing until He brought His awaited aid.
Al-Bukhari recorded that Usamah bin Zayd said that;
Allah's Messenger rode a donkey with a saddle covered by a velvet sheet and let Usamah ride behind him (on the donkey). The Prophet wanted to visit Sa`d bin Ubadah in Bani Al-Harith bin Al-Khazraj, and this occurred before the battle of Badr.
The Prophet passed by a gathering in which Abdullah bin Ubayy bin Salul was sitting, before Abdullah bin Ubayy became Muslim. That gathering was made up of various Muslims as well as Mushriks, who worshipped the idols, and some Jews. Abdullah bin Rawahah was sitting in that gathering.
When the Prophet reached Abdullah bin Ubayy, the donkey caused some sand to fall on the group. Then, Abdullah bin Ubayy covered his nose with his robe and said, `Do not fill us with sand.'
The Messenger of Allah greeted the gathering with Salam, called them to Allah and recited some of the Qur'an to them.
Abdullah bin Ubayy said, `O fellow! No other speech is better than what you said, if it was true! However, do not bother us in our gatherings. Go back to your place and whoever came to you, narrate your stories to him.'
Abdullah bin Rawahah said, `Rather, O Messenger of Allah! Attend our gatherings for we like that.'
The Muslims, Mushriks and Jews then cursed each other, and they almost fought with each other. The Prophet tried to calm them down, until they finally settled.
The Prophet rode his donkey and went to Sa`d bin Ubadah, saying, `O Sa`d! Have you heard what Abu Hubbab said (meaning Abdullah bin Ubayy)? He said such and such things.'
Sa`d said, `O Messenger of Allah! Forgive and pardon him. By Allah, Who sent down the Book to you, Allah brought us the truth that you came with at a time when the people of this city almost appointed him king. When Allah changed all that with the truth that He gave you, he choked on it, and this is the reason behind the behavior you ﷺ from him.'
The Messenger of Allah forgave him. Indeed, the Messenger of Allah and his Companions used to forgive the Mushriks and the People of the Scriptures, just as Allah commanded them, and they used to tolerate the harm that they suffered.
Allah said,
وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيرًا
and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah;
and,
وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم مِن بَعْدِ إِيمَـنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ
Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth has become manifest unto them. But forgive and overlook, till Allah brings His command. (2:109)
The Prophet used to implement the pardon that Allah commanded him until He gave His command (to fight the disbelievers).
When the Messenger fought at Badr, and Allah killed, by his hand, the leaders of the disbelievers from Quraysh, Abdullah bin Ubayy bin Salul and the Mushriks and idol worshippers who were with him said, `This matter has prevailed,' and they gave their pledge to the Prophet and became Muslims.""
Therefore, every person who stands for truth, enjoins righteousness and forbids evil, will be harmed in some manner. In such cases, there is no cure better than being patient in Allah's cause, trusting in Him and returning to Him."
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