وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَـٰذِبِينَ 3
Translations
But We have certainly tried those before them, and Allāh will surely make evident those who are truthful, and He will surely make evident the liars.
Transliteration
Wa-laqad fatannā alladhīna min qablihim fa-laya'lamanna Allāhu alladhīna ṣadaqū wa-laya'lamanna al-kādhībīn
Tafsir (Explanation)
This ayah states that Allah tested those before the Muslims to distinguish the truthful from the liars, and He will similarly test the current believers to reveal who truly follows His path. According to Ibn Kathir and Al-Tabari, the trials (fitna) serve as a purification and clarification of faith—Allah's knowledge is absolute, but these tests manifest the hidden reality of hearts and intentions. The emphasis on 'alā (knowing) indicates that these trials reveal what was already known to Allah eternally, but become evident to creation.
Revelation Context
Revealed in Mecca during a period of intense persecution of Muslims, this ayah reassures believers that trials are a divine pattern applied to all communities. It comes within the broader context of Surah Al-'Ankabut, which extensively discusses trials and tribulations as a means of distinguishing genuine believers from hypocrites and waverers.
Related Hadiths
The Prophet ﷺ said: 'The greatest reward comes with the greatest trial. When Allah loves a people, He tries them, and whoever is patient has the patience of Allah, and whoever is impatient has the impatience of Allah' (Sunan At-Tirmidhi 2396). Also relevant: 'No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that' (Sahih Bukhari 5640).
Themes
Key Lesson
Believers should understand that trials are not signs of Allah's displeasure but rather divine mechanisms for purification and the manifestation of sincere faith. In facing challenges, one should remain steadfast in truthfulness, knowing that Allah's knowledge encompasses all intentions and that ultimate justice will distinguish the sincere from the deceitful.
Related Ayahs
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَئِن جَآءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَـٰلَمِينَ
And of the people are some who say, "We believe in Allāh," but when one [of them] is harmed for [the cause of] Allāh, he considers the trial [i.e., harm] of the people as [if it were] the punishment of Allāh. But if victory comes from your Lord, they say, "Indeed, We were with you." Is not Allāh most knowing of what is within the breasts of the worlds [i.e., all creatures]?
وَقَـٰرُونَ وَفِرْعَوْنَ وَهَـٰمَـٰنَ ۖ وَلَقَدْ جَآءَهُم مُّوسَىٰ بِٱلْبَيِّنَـٰتِ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ وَمَا كَانُوا۟ سَـٰبِقِينَ
And [We destroyed] Qārūn and Pharaoh and Hāmān. And Moses had already come to them with clear evidences, and they were arrogant in the land, but they were not outrunners [of Our punishment].
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
Have they not considered how Allāh begins creation and then repeats it? Indeed that, for Allāh, is easy.
الٓمٓ
Alif, Lām, Meem.