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Meccan · Surah 29 of 114

Al-Ankaboot 29:2

The Spider · ayah 2 of 69

أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ

Ahasiba annasu anyutrakoo an yaqooloo amanna wahum layuftanoon

"Do the people think that they will be left to say, "We believe" and they will not be tried?"

Saheeh International translation

Recitation by Mishary Alafasy
Free, no login. Tap play.

Other English translations

Abdel Haleem (Oxford)+

"Do people think they will be left alone after saying ‘We believe’ without being put to the test?"

Pickthall (classic)+

"Do men imagine that they will be left (at ease) because they say, We believe, and will not be tested with affliction?"

Yusuf Ali (classic)+

"Do men think that they will be left alone on saying, "We believe", and that they will not be tested?"

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

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Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Believers are tested so that it may be known Who is Sincere and Who is Lying

Allah says:

الم

Alif Lam Mim.

In the beginning of the Tafsir of Surah Al-Baqarah, we discussed the letters which appear at the beginning of some Surahs.

أَحَسِبَ النَّاسُ أَن يُتْرَكُواْ أَن يَقُولُواْ ءَامَنَّا وَهُمْ لاَ يُفْتَنُونَ

(Do people think that they will be left alone because they say: "We believe," and will not be tested.) 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 recorded in the authentic Hadith:

«أَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَى حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ لَهُ فِي الْبَلَاء»

(The people most severly 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 stonger his religious commitment, the stronger his test.) This Ayah is like the Ayah,

أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَـهَدُواْ مِنكُمْ وَيَعْلَمَ الصَّـبِرِينَ

(Do you think that you will enter Paradise without Allah knowing those of you who fought (in His cause) and knowing those who are the patient) (3:142) There is a similar Ayah in Surat At-Tawbah. And Allah says:

أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

(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!) (2:214) Allah says here:

وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُواْ وَلَيَعْلَمَنَّ الْكَـذِبِينَ

(And We indeed tested those who were before them so that Allah will know those who are true, and will know those who are liars.) meaning, He will make know which are sincere in their claim to be believers from those who are lying. Allah, may He be glorified and exalted, knows what has happened in the past and what is yet to come, and He knows how that which will not happen would have happened if it were to happen. All the Imams of Ahlus-Sunnah wal-Jama`ah are agreed on this. This is the view of Ibn `Abbas and others concerning phrases such as the Ayah,

إِلاَّ لِنَعْلَمَ

(only that We know) (2:143). Meaning, only to see -- because seeing has to do with what is there, but knowledge is broader than seeing, since it includes what is not present as well as what is.

The Evildoers cannot escape from Allah Allah said:

أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَن يَسْبِقُونَا سَآءَ مَا يَحْكُمُونَ

(Or think those who do evil deeds that they can outstrip Us Evil is that which they judge!) means, those who are not believers should not think that they will escape such trials and tests, for ahead of them lies a greater and more severe punishment. Allah says:

أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَن يَسْبِقُونَا

(Or think those who do evil deeds that they can outstrip Us) meaning, "escape" from Us.

سَآءَ مَا يَحْكُمُونَ

(Evil is that which they judge!) what they think is evil.

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29:1
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Tafsir Saʿdi

English translation, public domain

+
Искренне поклоняйся одному Аллаху, потому что никто иной не заслуживает поклонения, обожествления и высшей любви. Нет божества, кроме совершенного и вечного Аллаха! Все сущее тленно, кроме Его благородного лика. А это значит, что все, чему поклоняются многобожники, непременно исчезнет. Не принесут пользы божества, которым суждено исчезнуть, и не принесет пользы поклонение им. Воистину, порочны цели многобожников, и печален их исход. Только Всевышний Аллах управляет судьбами творений на земле и в Последней жизни. Он достоин поклонения и обожествления. Он вечен и не умирает, а все живые твари умрут, а затем предстанут перед Ним для того, чтобы получить воздаяние за каждое совершенное деяние. Каждый благоразумный человек должен помнить об этом и поклоняться одному Аллаху, не признавая иных богов. Он должен всеми силами стремиться приблизиться к Аллаху, избегать Его гнева и наказания и опасаться того, что он может предстать перед Ним нераскаявшимся в своих проступках и прегрешениях.

Maʿārif al-Qur'ān

Mufti Shafi Usmani, English

+

Commentary

وَهُمْ لَا يُفْتَنُونَ (And will not be put to test - 29:2). It is derived from Fitnah, which means trial or test. The believers, especially the prophets and pious, have to go through many a trials in this world. However, they always come out victors in the end. These trials and tribulations sometimes come as a result of enmity of the infidels and sinners by way of afflictions, as have been experienced by the Holy Prophet ﷺ and many other prophets, and at times in the form of diseases, as was experienced by Sayyidna Ayyub (علیہ السلام) . And for others many of these trial types are combined together.

Although the background under which this verse was revealed, according to many narrations, was the harassment faced by the companions of the Holy Qur’ an from the infidels at the time of hijrah, but otherwise its message is common to all times. The sense is that the pious, saints and scholars will face the trials and tribulations in all times. (Qurtubi).

Tafsīr sourced from quran.com's open API. These are classical commentaries; for personal rulings consult a qualified scholar.

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