Test and Trial

وَلَنَبۡلُوَنَّكُم بِشَيۡءٖ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٖ مِّنَ ٱلۡأَمۡوَٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٰتِۗ وَبَشِّرِ ٱلصَّٰبِرِينَ ١٥٥ ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ ١٥٦ أُوْلَٰٓئِكَ عَلَيۡهِمۡ صَلَوَٰتٞ مِّن رَّبِّهِمۡ وَرَحۡمَةٞۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُهۡتَدُونَ ١٥٧

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun; who when afflicted with calamity say: ‘Truly, to Allah we belong and truly to Him we shall return’. They are those on whom are the Salawat from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.

Surah 2 Al-Baqarah verses 155-157

• The verse speaks about the believers who, when tested, remain patient with their Lord
• Saying does not signify the mere making of a statement. It means a statement which is accompanied by a deep conviction in one’s heart
• ‘To Allah do we belong’- this being so, a man is bound to think that whatever has been sacrificed for Allah has in fact attained its legitimate end, for it has been spent in the way of One to whom all things truly belong
• ‘And it is to Him that we are destined to return’ – refers to the fact that man will not stay forever in this world and will return, sooner or later, to Allah. And if a man is indeed destined to return to Allah why should he not return to Him having spent his all for His sake. This alternative is preferable to the pursuit of self-aggrandizement and then meeting death by either sickness or accident
• Salawat: who are blessed and will be forgiven

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ ٢١٤

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the help of Allah?’ Yes! Certainly, the help of Allah is near!

Surah 2 Al-Baqarah Verse 214

• To follow the true religion has never been easy; it is not merely a matter of declaring one’s faith and then sitting back in ease and comfort. On the contrary, the professing of faith has always demanded that one should strive to establish the religion, which one has adopted as one’s faith, as a living reality and that one should spare no effort in undermining the power of the Devil who seeks to resist it.
• An authentic Hadith narrated that Khabbab bin Al-Aratt said: We said, “O Messenger of Allah! Why do you not invoke Allah to support us? Why do you not supplicate to Allah for us?” He said: ‘The saw would be placed on the middle of the head of one of those who were before you (believers) and he would be sawn until his feet, and he would be combed with iron combs between his skin and bones, yet that would not make him change his religion’

أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّٰبِرِينَ ١٤٢

Or do you think that you will enter Paradise before Allah tests those of you who fought (in His cause) and tests those who are As-Sabirun?

Surah 3 Al-Imran Verse 142

۞لَتُبۡلَوُنَّ فِيٓ أَمۡوَٰلِكُمۡ وَأَنفُسِكُمۡ وَلَتَسۡمَعُنَّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَمِنَ ٱلَّذِينَ أَشۡرَكُوٓاْ أَذٗى كَثِيرٗاۚ وَإِن تَصۡبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ ١٨٦

You shall certainly be tried and tested in your wealth and properties and in your personal selves, and you shall certainly hear much that will grieve you from those who received the Scripture before you and from those who ascribe partners to Allah; but if you persevere patiently, and become Al-Muttaqun then verily, that will be a determining factor in all affairs.

Surah 3 Al-Imran Verse 186

• Muslims should not lose their self control in the face of disbelievers’ invidious taunts and slander. Their accusations, debased talks and false propaganda should not provoke the Muslims into adopting a posture either inconsistent with truth and justice or with the dignity, decorum or high standards of moral conduct that become men of faith.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَيَبۡلُوَنَّكُمُ ٱللَّهُ بِشَيۡءٖ مِّنَ ٱلصَّيۡدِ تَنَالُهُۥٓ أَيۡدِيكُمۡ وَرِمَاحُكُمۡ لِيَعۡلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلۡغَيۡبِۚ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٞ ٩٤

O you who believe! Allah will certainly make a trial of you with something in (the matter of) the game that is well within reach of your hands and your lances, that Allah may test who fears Him unseen. Then whoever transgresses thereafter, for him there is a painful torment.

Surah 5 Al-Maidah Verse 94

• Muqatil bin Hayyan said that this Ayah was revealed during the Umrah of Al-Hudaybiyyah, when wild game and birds were coming to the Muslim camping area, which they had never seen the likes of before. Allah prohibited them from hunting the game while in the state of Ihram. Therefore, Allah tests His servants with the game that comes near their camping area, for if they wish, they can catch it with their hands and spears in public and secret. This is how the obedience of those who obey Allah in public and secret becomes apparent and tested.

وَٱتَّقُواْ فِتۡنَةٗ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةٗۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ٢٥

And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people), and know that Allah is Severe in punishment.

Surah 8 Al-Anfal Verse 25

• Fitnah - This refers to those widespread social evils whose baneful effects are not confined only to those addicted to them, but which affect even those who, although they might not be addicted to those sins, are a part of that society. For example, if filth is found at just a few places in a locality it will possibly affect only those who have not kept themselves or their houses clean. However, if it becomes widespread and no one is concerned with removing uncleanliness and maintaining sanitary conditions, then everything including water and soil will become contaminated. As a result, if epidemics break out, they will not only afflict those who were responsible for spreading filth and themselves lived in unsanitary conditions, but virtually all the residents of that locality.

What is true of unsanitary conditions in a physical sense, also holds true for filth and uncleanliness in a moral sense. If immoral practices remain confined to a few people here and there but the overall moral concern of the society prevents those practices from becoming widespread and public, their harmful effects remain limited. But when the collective conscience of the society is weakened to a point whereby immoral practices are not suppressed, when people indulge in evils without any sense of shame and even go around vaunting their immoral deeds, when good people adopt a passive attitude and are content with being righteous merely in their own lives and are unconcerned with or silent about collective evils, then the entire society invites its doom. Such a society then becomes the victim of a scourge that does not distinguish between the grain and the chaff.

What Allah’s directive seeks to impress upon people is that the reformatory mission of the Prophet (pbuh) and the cause he was inviting people to was the source of life and well-being for them both individually and collectively. People should bear in mind that if they fail to participate wholeheartedly in the task to which they were invited and remain silent spectators to rampant evils, that would invite a scourge that would embrace all. It would afflict even those individuals who neither themselves committed evils nor were instrumental in spreading them and who might in fact have been righteous in their personal conduct.

وَٱعۡلَمُوٓاْ أَنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ٢٨

And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward.

Surah 8 Al-Anfal Verse 28

• Excessive love of money and one’s children often impair the sincerity of a person’s faith and often lead man to hypocrisy, treachery and dishonesty. The Quran, therefore, clearly points out that since love of wealth or children drives people off the right path, it constitutes a considerable test for them. One’s property, one’s business and one’s offspring constitute a test for man since they have been in his custody so as to judge to what extent he observes the limits of propriety laid down by Allah and adequately performs his responsibilities. What is tested is how far man is able to control his animal self - which is strongly attached to worldly purposes - so that he is able to act as Allah’s servant and render all the rights of worldly life in the manner laid down by Allah.

أَوَلَا يَرَوۡنَ أَنَّهُمۡ يُفۡتَنُونَ فِي كُلِّ عَامٖ مَّرَّةً أَوۡ مَرَّتَيۡنِ ثُمَّ لَا يَتُوبُونَ وَلَا هُمۡ يَذَّكَّرُونَ ١٢٦

See they (hypocrites) not that they are put in trial once or twice every year (with different kinds of calamities, disease, famine)? Yet they turn not in repentance, nor do they learn a lesson (from it).

Surah 9 At-Tawbah Verse 126

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةٗ لَّهَا لِنَبۡلُوَهُمۡ أَيُّهُمۡ أَحۡسَنُ عَمَلٗا ٧

Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e., those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah’s sake and in accordance to the legal ways of the Prophet, pbuh].

Surah 18 Al-Kahf Verse 7

• Abu Maslamah narrated from Abu Nadrah from Abu Sa`id that the Messenger of Allah said: ‘This world is sweet and green, and Allah makes you generations succeeding one another, so He is watching what you will do. Beware of (the beguilements of) this world and beware of women, for the first affliction that Children of Israel suffered from was that of women’.

وَلَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ زَهۡرَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا لِنَفۡتِنَهُمۡ فِيهِۚ وَرِزۡقُ رَبِّكَ خَيۡرٞ وَأَبۡقَىٰ ١٣١

And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting.

Surah 20 Ta-Ha Verse 131

كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۗ وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةٗۖ وَإِلَيۡنَا تُرۡجَعُونَ ٣٥

Everyone is going to taste death, and We shall make a trial of you with evil and with good. And to Us you will be returned. Surah 21 Al-Anbiya Verse 35

• ‘trial’ means:

• We shall test you, sometimes with difficulties and sometimes with ease, to see who will give thanks and who will be ungrateful, who will have patience and who will despair
• We shall test you, with difficulties and with times of prosperity, with health and sickness, with richness and poverty, with lawful and unlawful, obedience and sin, with guidance and misguidance

• ‘returned’ – We will requite you according to your deeds

إِنَّهُۥ يَعۡلَمُ ٱلۡجَهۡرَ مِنَ ٱلۡقَوۡلِ وَيَعۡلَمُ مَا تَكۡتُمُونَ ١١٠ وَإِنۡ أَدۡرِي لَعَلَّهُۥ فِتۡنَةٞ لَّكُمۡ وَمَتَٰعٌ إِلَىٰ حِينٖ ١١١

(Say O Muhammad, pbuh:) “Verily, He (Allah) knows that which is spoken aloud (openly) and that which you conceal. And I know not, perhaps it may be a trial for you, and an enjoyment for a while”.

Surah 21 Al-Anbiya Verses 110-111

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٖۖ فَإِنۡ أَصَابَهُۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأٓخِرَةَۚ ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ ١١

And among mankind is he who worships Allah as it were, upon the very edge (i.e., in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e., reverts back to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss.

Surah 22 Al-Hajj Verse 11

أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٖ وَبَنِينَ ٥٥ نُسَارِعُ لَهُمۡ فِي ٱلۡخَيۡرَٰتِۚ بَل لَّا يَشۡعُرُونَ ٥٦

Do they think that in wealth and children with which We enlarge them We hasten to them with good things? Nay, but they perceive not.

Surah 23 Al-Muminun Verse 55-56

• ‘Nay’ – means Allah only gives those things to them (disbelievers) in order to make them go further (in sin) and to give them more time and not because they are honoured or precious in His Sight.
• Narrated Abdullah bin Masud that the Prophet (pbuh) said: ‘Allah has distributed your behaviour to you just as He has distributed your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul! No servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbour is safe from his harm’ The listeners asked: “What is Harm, O Messenger of Allah (pbuh)?” He said: ‘His wrongdoing and misbehaviour. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but He washes away evil deeds with good deeds, for impurity cannot wash away with another impurity’
• ‘they perceive not’ – In this connection there are certain basic points which need to be appreciated:

• First, man’s success is something loftier and more pervasive than material or transient worldly achievements
• Second, unless one frees oneself from the view that worldly success or lack of it is an index of truth and falsehood and of good and evil, one will never be able to find the Straight Path of sound belief or outlook nor sound conduct and behaviour.
• Third, it needs to be emphasised that the present life is meant essentially to test man rather than to recompense him for his works. As far as man’s moral acts are concerned, even if there is a recompense for them during this worldly life, it is on a very limited scale and is highly imperfect. Additionally, in the recompense itself there is an ingrained element of test and trial. It would be a misconception of the highest magnitude, rather a folly, to believe that whatever good a person receives here is in reward for his goodness, and that receiving such a reward is an index of the recipient being right, righteous, loved and favoured by Allah. Likewise, the disposition to regard anyone who is hit by misfortune as one who is necessarily under ‘punishment’, is in the wrong, unrighteous, and among those who are disapproved of by Allah is quite unjustified and misleading. A seeker of truth should realise at the very outset, that the world is a testing ground for all individuals, communities, indeed the whole of mankind and this in a number of ways. The different circumstances which confront people during the course of this test cannot be regarded as the final judgement of reward and punishment. Nor can they be taken as the criteria for determining which concepts, moral attributes and actions are right and which are wrong. Nor can they be held as the criteria for determining who are loved by Allah and who are subjected to His Wrath.
• Fourth, without doubt adherence to the truth and righteousness leads to success and felicity (though it may not be apparent). Likewise falsehood and evil doing are bound to result in failure (though it may not be apparent)
• Fifth, if we find an individual or community deviated from the path of truth and is engrossed in sin and corruption, in wrong-doing and transgression, and is, nevertheless, lavished with bounties, the meaning of all this is quite clear. According to Quran, such an individual or nation has been put to serious test. The bounties that are apparently being lavished on it are not indicative of Allah’s Mercy and Favour; rather in a way they signify His Wrath

وَمَآ أَرۡسَلۡنَا قَبۡلَكَ مِنَ ٱلۡمُرۡسَلِينَ إِلَّآ إِنَّهُمۡ لَيَأۡكُلُونَ ٱلطَّعَامَ وَيَمۡشُونَ فِي ٱلۡأَسۡوَاقِۗ وَجَعَلۡنَا بَعۡضَكُمۡ لِبَعۡضٖ فِتۡنَةً أَتَصۡبِرُونَۗ وَكَانَ رَبُّكَ بَصِيرٗا ٢٠

And We never sent before you (O Muhammad, pbuh) any of the Messengers but verily, they ate food and walked in the markets. And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything).

Surah 25 Al-Furqan Verse 20

• Muhammad bin Ishaq said: Allah is saying, “If I had willed that the world be such that no one would oppose My Messengers, I could have made it so, but I wanted to test My servants by means of them”.
• It is obvious that the Messenger and the believers were a test for the disbelievers as to whether they would believe even after hearing the divine message and seeing their pure character. On the other hand, the disbelievers were a test for the Messenger and his followers in the sense that they were a means of proving and trying their true faith by their persecution. In Sahih Muslim it is narrated from Iyad bin Himar that the Messenger of Allah said: ‘Allah says: “I will test you and test others by means of you”’.

أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ ٢ وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَٰذِبِينَ ٣ أَمۡ حَسِبَ ٱلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّ‍َٔاتِ أَن يَسۡبِقُونَاۚ سَآءَ مَا يَحۡكُمُونَ ٤

Do people think that they will be left alone because they say: ‘We believed’, and will not be tested. And We indeed tested those who were before them. And will certainly make known those who are true, and will certainly make known those who are liars. Or think those who do evil deeds that they can outstrip Us (escape Our punishment)? Evil is that which they judge!

Surah 29 Al-Ankabut Verses 2-4

• This is a rebuke in the form of a question, meaning that Allah will inevitably test His believing servants according to their level of faith, as it is recorded in the authentic Hadith: ‘The people most severely tested are the Prophets, then the righteous, then the next best and the next best. A man will be tested in accordance with the degree of his religious commitment; the stronger his religious commitment, the stronger his test’
• In order to transform the believers’ state of perturbance and anxiety into one of calm patience and endurance, Allah informed the believers that a person is not eligible for His promise of success and felicity in this world, as well as in the Next, merely by claiming that he is a believer. Admission to Paradise demands far more than mere verbal professing of faith. Nor can anyone expect to be blessed with Allah’s special bounties even in this world by merely professing to be a believer. To obtain these rewards it is essential that one be put to hard tests, even to the point of loss of life and all one’s belongings. Mentally, one should be prepared for all kinds of suffering and discomfort. Further, one will be exposed to temptation and intimidation and will have to sacrifice everything one holds dear in the cause of one’s faith. It is only after one has gone through all this that the truthfulness or otherwise of one’s claim to be a believer is established.

وَمَن جَٰهَدَ فَإِنَّمَا يُجَٰهِدُ لِنَفۡسِهِۦٓۚ إِنَّ ٱللَّهَ لَغَنِيٌّ عَنِ ٱلۡعَٰلَمِينَ ٦ وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَنُكَفِّرَنَّ عَنۡهُمۡ سَيِّ‍َٔاتِهِمۡ وَلَنَجۡزِيَنَّهُمۡ أَحۡسَنَ ٱلَّذِي كَانُواْ يَعۡمَلُونَ ٧

And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the Alamin (mankind, jinn and all that exists). Those who believe, and do righteous good deeds, surely, We shall expiate from their evil deeds and shall reward them according to the best of that which they used to do.

Surah 29 Al-Ankabut Verses 6-7

• ‘strives’ (Mujahadah) means to strive against a hostile force. If no enemy is specified, the word signifies a person’s engagement in a pervasive all-out struggle. This striving has different facets for the believer, as in:

1 He has to fight against Satan who constantly seeks to deter him from good deeds by frightening him with the prospect of the losses he will incur and tempting him to evil by pointing out the advantages and pleasures it will yield.

2 He has to strive against his own self that is wont to prompt him to become a slave of his desires

3 He has to strive against fellow-beings whose ideas, predilections, moral concepts, customs and usages, cultural patterns and socio economic laws are discordant with the true faith; and

This striving, all aspects, is not limited to any particular day, but extends across a believers’ life, embracing every moment of his day and night. Al-Hasan Al Basri refers to this mujahadah when he says: “A man makes jihad even though he might never have struck (anyone) with his sword”

• This striving helps human beings free themselves from the clutches of evil and waywardness and helps them proceed along the path of goodness and truth. Hence, by engaging in this striving, they do no favour to Allah; rather, they do good to themselves.
• Expiation of evil deeds – means that whatever sins he might have committed before embracing Islam will be forgiven. Moreover, lapses, which were not committed out of wilful rebellion, will be overlooked in consideration of his good deeds. Furthermore, when he adopts a life of faith and good deeds, he will attain self-development and overcome many of his weaknesses.
• Rewards for the best of the deeds is open to two meanings:

1. People will be rewarded in consideration of their best deeds
2. That they will be granted a better reward than what they strictly deserve on the basis of their good deeds

وَلَقَدۡ صَدَّقَ عَلَيۡهِمۡ إِبۡلِيسُ ظَنَّهُۥ فَٱتَّبَعُوهُ إِلَّا فَرِيقٗا مِّنَ ٱلۡمُؤۡمِنِينَ ٢٠ وَمَا كَانَ لَهُۥ عَلَيۡهِم مِّن سُلۡطَٰنٍ إِلَّا لِنَعۡلَمَ مَن يُؤۡمِنُ بِٱلۡأٓخِرَةِ مِمَّنۡ هُوَ مِنۡهَا فِي شَكّٖۗ وَرَبُّكَ عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ ٢١

And indeed Iblees (Satan) did prove true his thought about them, and they followed him, all except a group of true believers (in the Oneness of Allah). And he had no authority over them, except that We might test him, who believes in the Hereafter from him who is in doubt about it. And your Lord is a Hafiz (Watchful) over everything.

Surah 34 Saba Verse 20-21

• This divine statement makes the truth explicit that nothing in this world other than belief in the Hereafter can ensure man’s adherence to the right way. If a man disbelieves that he is to be raised back to life after death and has to render an account of his deeds before his God, he will certainly be misled and go astray, for he will never be able to develop in himself the sense of responsibility which alone can make him adhere to the right way. That is why the artifice of Satan by which he ensnares man is that he makes him heedless of the Hereafter. The one who escapes this satanic enticement can never agree that he should sacrifice the interests of his real everlasting life to the interests of the transient life of the world. On the contrary, the one who disbelieves in the Hereafter under the evil influence of Satan, or at least entertains doubts about it, can never be induced to withdraw from the cash bargain being made in this world only due to the apprehension that it might cause loss in some later life. Whoever has gone astray in the world, has gone astray only due to the denial of the Hereafter, or some suspicion about it; and whoever has adopted righteousness has done so because his righteous deeds have issued from his belief in the Hereafter.

فَإِذَا مَسَّ ٱلۡإِنسَٰنَ ضُرّٞ دَعَانَا ثُمَّ إِذَا خَوَّلۡنَٰهُ نِعۡمَةٗ مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلۡمِۢۚ بَلۡ هِيَ فِتۡنَةٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ٤٩

When harm touches man, he calls to Us (for help), then when We have (rescued him from that harm and) changed it into a favour from Us, he says: “Only because of knowledge (that I possess) I obtained it”. Nay, it is only a trial, but most of them know not!

Surah 39 Az-Zumar Verse 49

• …it is only a trial… - People ignorantly think that whoever is being blessed by Allah in some way is being so blessed necessarily on account of his worth and ability and that the same is a sign or proof of his being a favorite in His sight. Whereas the fact is that whoever is being given something here, is being given it for the sake of a trial by Allah. This is a means of the test, and not any reward for ability, otherwise many able and worthy people would not be living in poverty and many unworthy people would not be rolling in prosperity. Likewise, these worldly blessings are not a sign of one’s being a favorite with Allah either. Everyone can see that many good people whose goodness is unquestionable are living in hardships in the world, and many wicked people whose evil-doing is well known are enjoying the pleasures of life. Now, can a sensible man take the affliction of the one and the life of ease and comfort of the other as an argument to say that Allah hates the good man and prefers the bad man. All of it is only a trial.

وَمَا خَلَقۡنَا ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا لَٰعِبِينَ ٣٨ مَا خَلَقۡنَٰهُمَآ إِلَّا بِٱلۡحَقِّ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ٣٩ إِنَّ يَوۡمَ ٱلۡفَصۡلِ مِيقَٰتُهُمۡ أَجۡمَعِينَ ٤٠ يَوۡمَ لَا يُغۡنِي مَوۡلًى عَن مَّوۡلٗى شَيۡ‍ٔٗا وَلَا هُمۡ يُنصَرُونَ ٤١ إِلَّا مَن رَّحِمَ ٱللَّهُۚ إِنَّهُۥ هُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ ٤٢

And We created not the heavens and the earth, and all that is between them, for mere play. We created them not except with truth, but most of them know not. Verily, the Day of Judgement is the time appointed for all of them – the Day when a Maula cannot avail a Maula in aught, and no help can they receive, except him on whom Allah has mercy. Verily, He is the All-Mighty, the Most Merciful.

Surah 44 Ad-Dukhan Verses 38-42

• ‘except with truth’ – that is, to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones
• Maula denotes a supporter or a guardian who comes to someone’s aid and support out of consideration for his relationship with that person, be it one of kinship, friendship or any other

وَلَنَبۡلُوَنَّكُمۡ حَتَّىٰ نَعۡلَمَ ٱلۡمُجَٰهِدِينَ مِنكُمۡ وَٱلصَّٰبِرِينَ وَنَبۡلُوَاْ أَخۡبَارَكُمۡ ٣١

And surely, We shall try you till We test those who strive (for the cause of Allah) and As-Sabirun, and We shall test your facts (i.e. the one who is a liar, and the one who is truthful).

Surah 47 Muhammad Verse 31

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ مِنۡ أَزۡوَٰجِكُمۡ وَأَوۡلَٰدِكُمۡ عَدُوّٗا لَّكُمۡ فَٱحۡذَرُوهُمۡۚ وَإِن تَعۡفُواْ وَتَصۡفَحُواْ وَتَغۡفِرُواْ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ١٤ إِنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞۚ وَٱللَّهُ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ١٥

O you who believe! Verily among your wives and your children there are enemies for you; therefore, beware of them! But if you pardon and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most-Merciful. Your wealth and your children are only a trial, whereas Allah! With Him is a great reward.

Surah 64 At-Taghabun Verse 14-15

• ‘enemies for you’ – they might direct a man to sever his relation or disobey his Lord or prevent him from performing good deeds (by keeping him unhealthily engaged)

تَبَٰرَكَ ٱلَّذِي بِيَدِهِ ٱلۡمُلۡكُ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ ١ ٱلَّذِي خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلٗاۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ ٢

Blessed is He in Whose Hand is the dominion; and He is able to do all things. Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving.

Surah 67 Al-Mulk Verse 1-2

• ‘best in deed’ – i.e. who amongst you do the good deeds in the most perfect manner, that means to do them (deeds) totally for Allah’s sake and in accordance with the legal ways of the Prophet (pbuh). It should be noted that Allah did not say “which of you does the most deeds”

فَأَمَّا ٱلۡإِنسَٰنُ إِذَا مَا ٱبۡتَلَىٰهُ رَبُّهُۥ فَأَكۡرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّيٓ أَكۡرَمَنِ ١٥ وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ ١٦ كَلَّاۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ ١٧ وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ١٨ وَتَأۡكُلُونَ ٱلتُّرَاثَ أَكۡلٗا لَّمّٗا ١٩ وَتُحِبُّونَ ٱلۡمَالَ حُبّٗا جَمّٗا ٢٠

As for man, when his Lord tries him by giving him honour and bounties, then he says (in exultation): ‘My Lord has honoured me’ But when He tries him by straitening his means of life, he says: ‘My Lord has humiliated me!’ Nay! But you treat not the orphans with kindness and generosity. And urge not one another on the feeding of Al-Miskin (the needy)! And you devour the inheritance – all with greed. And you love wealth with much love.

Surah 89 Al-Fajr Verses 15-20

• It is pertinent to note that ‘tries’ is used in both cases – that of giving honour and bounties, as well as that of straitening the means of life; bringing out very clearly that both the circumstances are a test and a trial for the people.

لَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ فِي كَبَدٍ ٤ أَيَحۡسَبُ أَن لَّن يَقۡدِرَ عَلَيۡهِ أَحَدٞ ٥ يَقُولُ أَهۡلَكۡتُ مَالٗا لُّبَدًا ٦ أَيَحۡسَبُ أَن لَّمۡ يَرَهُۥٓ أَحَدٌ ٧ أَلَمۡ نَجۡعَل لَّهُۥ عَيۡنَيۡنِ ٨ وَلِسَانٗا وَشَفَتَيۡنِ ٩ وَهَدَيۡنَٰهُ ٱلنَّجۡدَيۡنِ ١٠ فَلَا ٱقۡتَحَمَ ٱلۡعَقَبَةَ ١١ وَمَآ أَدۡرَىٰكَ مَا ٱلۡعَقَبَةُ ١٢ فَكُّ رَقَبَةٍ ١٣ أَوۡ إِطۡعَٰمٞ فِي يَوۡمٖ ذِي مَسۡغَبَةٖ ١٤ يَتِيمٗا ذَا مَقۡرَبَةٍ ١٥ أَوۡ مِسۡكِينٗا ذَا مَتۡرَبَةٖ ١٦ ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُواْ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ وَتَوَاصَوۡاْ بِٱلۡمَرۡحَمَةِ ١٧ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡمَيۡمَنَةِ ١٨

Verily, We have created man in Kabad. Does he think that none can overcome him? He says (boastfully): ‘I have wasted wealth in abundance!’ Does he think that none sees him? Have We not made for him two eyes, and a tongue and two lips? And shown him the two ways (good and evil). But he has not attempted to pass on the path that is steep. And what will make you know the path that is steep? (It is) freeing a neck (slave); or giving food in a day of hunger (famine) to an orphan near of kin, or to a miskin (needy) cleaving to dust (out of misery). Then he became one of those who believed and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion. They are those on the Right Hand (i.e. dwellers of Paradise).

Surah 90 Al-Balad Verses 4-18

• ‘Kabad’ – means:

• While in hardship
• In hardship and seeking livelihood
• In hardship and long suffering
• In difficulty
• Enduring the hardships of the world by life (toil) and the severity of the Hereafter

The verse conveys that this world is essentially not a place of fun and frolic; instead here man has to pass through rigours of toil and hardship, something which no human being can escape. Even an enviable person was quite vulnerable in his mother’s womb and at the time of delivery and also as an infant. Even through life one is susceptible to risks all the time. A king is under constant threat of dethronement; a General fears dissidence in his ranks whereas a rich person also constantly strives to increase and protect his wealth. As man has been created in toil and hardship, he cannot have a peaceful, totally comfortable life.

• ‘none can overcome him’ – does man, notwithstanding his constant vulnerability, think that he is free to do what pleases him? A change of fortune turns tycoons into pauper. Not only individuals but also communities undergo downfall and disgrace, though they once enjoyed might and glory. Man should not, therefore, entertain the deception that he is not accountable.
• The boastful squanders wealth spent not on needs but only for showing off, not for any good cause. Squandering of wealth can involve wasting money on:

• Marriage and funeral rites
• Through lavish feasts
• Gambling
• Shopping in fairs
• Competing with other wealthy people
• Feeding people on an unlimited scale (for fame)

• Allah has favoured man with knowledge and reason. The two eyes here signify the faculty of discernment. On drawing upon his rational power man could easily perceive the divine signs scattered around him. Likewise, the tongue and the lips do not stand for faculty of speech, they also signify his ability to observe and articulate faith. Allah has not left man on his own, after having invested him with the mental faculties. Instead, He has imparted him guidance showing him the two roads of good and evil. It is up to man to make a careful choice as to which way he goes.
• ‘path that is steep’ – refers to the path which contains salvation and taxing. The path involves generosity and belief.
• ‘recommended one another to pity and compassion’ – Muslims are to be kind and compassionate towards the whole of mankind. A Hadith states: ‘The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you’. In another Hadith: ‘Allah will not be merciful with whoever is not merciful with the people’. Narrated Abdullah bin Amr that the Prophet (pbuh) said: ‘Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us’

END OF CHAPTER