Topic: Children, Wealth, A
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وَلَنَبْلُوَنَّكُم بِشَىْءٍ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّٰبِرِينَ
3:187.
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
3:187.
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
106
本节经文构成对前一节的合适延续。穆斯林不但应准备在伊斯兰教的事业中献出他们的生命, 而且还应准备经受强加于他们的各种折磨, 当作一种考验。
a
3:187.
162
Important Words:
لنبلونکم (and We will try you). لنبلون is derived from بلاء which has two meanings: (1) learning the state or condition of a person by means of a trial or test whether through favours or afflictions; (2) manifesting the goodness or badness of an object by a similar means. ابتلاء also means, a trial or a test imposed on a person with a view to learning or manifesting his true condition (Aqrab & Lane). See also 2:50.
Commentary:
This verse comes as a fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but also to suffer diverse forms of affliction which will be imposed on them as a trial. According to the Quran, God has generally two purposes in "proving" men. He "proves" or tries those who have attained to a high stage of spiritual advancement, as was the case with Abraham (2:125); and He also tries those who have not yet attained to thatstage (29:3). His object in "proving" the former is to bring them to the notice of the people and make them shine as models of virtue and purity; while in the case of the latter, the purpose is to make them acquainted with their own weaknesses so that they may try to improve their condition. Though misfortunes and afflictions involve a certain amount of pain, they also afford a good opportunity for spiritual reformation and purification. Thus afflictions and calamities have their use. They serve to strengthen the faith. Those who remain steadfast under trials, despite afflictions, become entitled to a great reward from God. A trial also sometimes becomes a means of exposing the weakness of a person and of his downfall; for after all it is an examination which, though held with the object of promoting a student, sometimes results in his failure. See 7:177.
The tests by means of which God intended to "prove" the faithful are, as stated in this verse: (1) Fear, i.e. a state or condition in which fear will dominate them, the enemy surrounding them with diverse dangers. (2) Hunger, i.e. shortage of food; the enemy will not only cut off their means of communication but will also completely boycott them, leaving them stranded without food or provision. The word "hunger" may also signify a state of famine. (3) Loss of wealth and property. The enemy will raid Muslims repeatedly and inflict heavy losses on them. (4) Loss of lives, i.e. the cruel war inflicted on them by the enemy will also cause loss of life. (5) Loss of fruits. The action of the enemy will not be confined to inflicting loss of lives and property only but will extend to inflicting loss of crops as well. As ثمرة (fruit) also means the fruit of one’s labour or the profit accruing to a man from any source, loss of fruits also signifies disorganization of trade and industry.
All these losses coming together constituted indeed a very heavy burden; but they were borne by the Muslims with such patience and fortitude as is unrivalled in all history. God tried them and found them truly patient.
b
3:187.
182
This verse constitutes fitting sequel to the preceding one. Muslims should be prepared not only to lay down their lives in the cause of Islam but should also be prepared to suffer all sorts of afflictions which will be imposed on them as a trial.
وَٱعْلَمُوٓا۟ أَنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجْرٌ عَظِيمٌ
7:87; 3:124; 64:16.
7:87; 3:124; 64:16.
3:187; 64:16.
Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.
a
7:87; 3:124; 64:16.
a
3:187; 64:16.
1117
Important Words:
فتنة (trial) is derived from فتن . They say فتنه i.e. he tried or proved or tested him. So فتنه means, a trial meant to separate the good from the bad. See also 2:103, 192; 4:92 & 5:50,72. Thus فتنة is anything that is a means of purification and advancement for the good and a means of exposure and downfall for the wicked.
Commentary:
As فتنة (trial) is a means of purification, our possessions and our children are called a "trial" because they are a means of our spiritual purification. It is by means of them that we are able to make sacrifices in the cause of religion and humanity. If we have no wealth, we cannot give it away in the service of God or of our fellow-creatures. If we have no children, we will not be in a position to train them as good and pious men for the service of God and mankind. Moreover, if we have no children, we shall be free and shall have no obstacle to overcome; and, therefore, our spending money in the cause of God will, in that case, not give us as much credit as it would do if we spent it while we had children. Thus, both our possessions and our children enable us to make sacrifices in the cause of God and our fellow beings; they are, therefore, a blessing, not a curse. But they may become a curse for the wicked, for whom the love of wealth and children proves a great stumbling block.
The words, a great reward, signify that when God has conferred on us blessings like wealth and children without any endeavour on our part, He can bestow on us far greater rewards, if we strive in His cause and try to win His favour. But if the word فتنة (trial) is taken in a bad sense, i.e. a stumbling block, then the words "a great reward" would signify that if our wealth and children prove a stumbling block for us, we should not allow them to stand in our way, but should turn to God with Whom we will find a great reward for this sacrifice of ours.
b
7:87; 3:124; 64:16.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُلْهِكُمْ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُمْ عَن ذِكْرِ ٱللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
8:29; 24:38; 64:16; 102:2.
8:29; 24:38; 64:16; 102:2.
8:29; 24:38; 64:16; 102:2.
Commentary:
The believers have been informed in this and the next verse that God demands from them the sacrifice of their wealth and offsprings in the cause of Truth, since it is sacrifice that distinguishes true believers from the hypocrites.
c
8:29; 24:38; 64:16; 102:2.
a
8:29; 24:38; 64:16; 102:2.
4251
Commentary:
The believers have been informed in this and the next verse that God demands from them the sacrifice of their wealth and offsprings in the cause of Truth, since it is sacrifice that distinguishes true believers from the hypocrites.
a
8:29; 24:38; 64:16; 102:2.
إِنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌ ۚ وَٱللَّهُ عِندَهُۥٓ أَجْرٌ عَظِيمٌ
8:29; 63:10.
8:29; 63:10.
8:29; 63:10.
d
8:29; 63:10.
a
8:29; 63:10.
c
8:29; 63:10.