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2614 The Bible story makes Aaron the culprit, which is inconsistent with his office as the high priest of Allah and the right
hand of Moses. See n. 1116 to vii. 150. Our version is more consistent, and explains in the Samiri the lingering
influences of the Egyptian cult of Osiris the bull-god. (20.90)
20:131 - Nor strain thine eyes in longing for the things We have given for enjoyment to parties of
them the splendor of the life of this world through which We test them: but the provision of thy
Lord is better and more enduring. 2656
2656 The good things of this life make a brave show, but they are as nothing compared with the good of the Hereafter. Both
are provided by Allah. But the former are given to the just and the unjust as a test and trial, and in any case will pass
away; while the latter come specially from Allah for His devoted servants, and are incomparably of more value and will
last through eternity. (20.131)
21:35 - Every soul shall have a taste of death: and We test you by evil and by good by way of trial:
to Us must ye return. 2697
2697 Cf. iii. 185. and n. 491. The soul does not die, but when it separates from the body at the death of the body, the soul
gets a taste of death. In our life of probation on this earth, our virtue and faith are tested by many things: some are
tested by calamities, and some by the good things of this life. If we prove our true mettle, we pass our probation with
success. In any case all must return to Allah, and then will our life be appraised at its true value. (21.35)
29:2 - Do men think that they will be left alone on saying "We believe" and that they will not be
tested? 3423
3423 Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied
in all kinds of circumstances, in individual life and in relation to the environment around us, to see whether we can
strive constantly and put Allah above Self. Much pain, sorrow, and self-sacrifice may be necessary, not because they
are good in themselves, but because they will purify us, like fire applied to a goldsmith's crucible to burn out the dross.
(29.2)
29:3 - We did test those before them and Allah will certainly know those who are true from those
who are false. 3424
3424 The word "know" is used here more in the sense of testing than of acquiring knowledge. Allah is All-Knowing: He
needs no test to increase His own knowledge, but the test is to burn out the dross within ourselves, as explained in
the last note. (29.3)
34:21 - But he had no authority over them except that We might test the man who believes in the
Hereafter from him who is in doubt concerning it: and thy Lord doth watch over all things. 3821
3821 Might test: the word in the original is might know. It is not that Allah does not know all. Why does He want to test? It is
in order to help us subjectively, to train our will, to put us definitely the question, "Will you obey Allah or other than
Allah?" Cf. n. 467 to iii. 154. (34.21)
37:106 - For this was obviously a trial
37:107 - And We ransomed him with a momentous sacrifice: 4103
4103 The adjective qualifying "sacrifice" here, 'azim, (great, momentous) may be understood both in a literal and a figurative
sense. In a literal sense it implies that a fine sheep or ram was substituted. The figurative sense is even more
important. It was indeed a great and momentous occasion, when two men, with concerted will, "ranged themselves in
the ranks" of those to whom self-sacrifice in the service of Allah was the supreme thing in life. (37.107)
47:31 - And We shall try you until We test those among you who strive their utmost and persevere
in patience; and We shall try your reported (mettle). 48554856
4855 Cf. xxxiv. 21, and n. 3821. The test and trial is for our own psychological development, to help in the exercise of such
choice as has been given to us in our free-will. Cf. also iii. 154, and n. 467. (47.31)
4856 Akhbar: the things reported of you; reputation for courage and constancy, which has to be brought to the test of facts
and experience. In an epigram of Tacitus we are told of a Roman Emperor that he would have been considered in
every way to have been worthy of being a ruler if only he had never ruled! So in life people may think us courageous,
true, noble, and self-sacrificing; and we may consider ourselves as possessing all such virtues; but it is actual
experience that will bring them to the test. (47.31)
67:2 - He Who created Death and Life that He may try which of you is best in deed: and He is the
Exalted in Might Oft-Forgiving 555655575558
5556 "Created Death and Life." Death is here put before Life, and it is created. Death is therefore not merely a negative
state. In ii. 28 we read: "Seeing that ye were without life (literally, dead), and He gave you life: then will He cause you
to die, and will again bring you to life; and again to Him will ye retum." In liii. 44, again, Death is put before Life. Death,
then, is (1) the state before life began, which may be non-existence or existence in some other form: (2) the state in
which Life as we know it ceases, but existence does not cease; a state of Barzakh (xxiii. 100), or Barrier or Partition,
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