And when he expressed this indication to the people of understanding and insight, he said, denying those who thought that the one claiming faith is not obliged to clarify. He detailed what was concluded with that from all these meanings, building upon what the letters indicated to the people of knowledge: ﴿Do people think﴾ meaning: all people, for each of them claims that he is a believer in the sense that he says: he is upon the truth. And perhaps he expressed by 'hussban' and 'naws' an indication that the doer of that is one whose mind is disturbed and whose temperament is deviated.

And since 'hussban' cannot be correctly linked to individual words, but rather it is linked to the meaning of the sentence, and the intended meaning is the denial of the hussban of absolute abandonment, 'that' was a source for all the reciters. He expressed the meaning in the manner of: He left them not being tempted by their saying: We have believed, by saying: ﴿that they be left﴾ meaning: at some time in some way. And if he had raised the verb, he would have understood that the denial is the hussban of the confirmed abandonment, so it does not benefit to deny what he has stripped away. And it has passed in Al-Ma'idah what is beneficial here ﴿that﴾ meaning: in that (p-386) ﴿they say﴾ and even if that was in the manner of renewal and continuity: ﴿We have believed and they﴾ meaning: while they ﴿are not tempted﴾ meaning: their temptation occurs from the One who has all command and to whom belongs the greatness in the heavens and the earth, repeatedly testing the validity of their saying firstly by sending messengers and revealing books and establishing laws, and secondly by patience in times of hardship and adversity when tested by those invited to Allah in enduring their harm and enduring their calamities and other such actions, by which he knows the rank of the sayings, in correctness and deviation.

And Imam Abu Ja'far ibn al-Zubayr said: The Surah of Al-Qasas begins with mentioning the trial of the Children of Israel with Pharaoh and their testing by the slaughtering of their sons and their patience in the face of that great trial. Then, the Exalted mentioned their good outcome and the fruit of their patience. Along with that, there is also the trial of the mother of Musa with his separation during his childhood and the beginning of breastfeeding, and her patience with the painful taste of that until the Exalted returned him to her in the most beautiful and best way. Then, He mentioned the trial of Musa, blessings and peace be upon him, regarding the Egyptian and his departure in fear, waiting, and his good outcome and great mercy. All of this is a trial that resulted in goodness. It was concluded with mercy, and then with another type of trial that resulted in hardship and brought about evil and a bad fitnah, which is the trial of Qarun with his wealth and his temptation by it. So We caused the earth to swallow him and his home. Thus, it became evident that trials, in most cases, are a Sunnah, and the Exalted has enacted it among His servants to distinguish the wicked from the good. He is glorified and exalted and does not need to learn the conditions of His servants by what He tests them with, as it is already known that this is from them before it occurs, since He is the Creator of it, whether it is good or evil. So how could He be unaware of it or need to clarify it by knowing the conditions of the servants or have His knowledge depend on a reason? "Does He not know who created, while He is the Subtle, the Acquainted?" [Al-Mulk: 14] But it is a Sunnah among His servants to show some of them to one another during trials and tests what would not have been revealed before that, until they bear witness against themselves, and the proof is established against them by their confession. And there is no need for Him, the Exalted, for any of that. When the Surah of Al-Qasas contained this trial in good and evil, and with it, its opening and closing occurred, this has fulfilled, by the ruling of indication, firstly the departure of our Prophet, blessings and peace be upon him, from his homeland and origin to take from him the most ample share of what the messengers and prophets were tested with, may peace be upon them, from the separation from their homeland and what earns them the appropriate reward for their high ranks. Then, he was finally given the glad tidings of return and victory: "Indeed, He who has made the Quran obligatory upon you will surely bring you back to a place of return" [Al-Qasas: 85]. So the Exalted followed this by saying, informing the servants and warning them that this is His Sunnah among them. He said: "Do the people think that they will be left alone to say, 'We have believed,' and they will not be tried?" meaning: Do they think that mere acceptance of their response and apparent repentance will suffice without their being tested by hardships and difficulties, and various types of trials? "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits" [Al-Baqarah: 155]. So when the trial occurs, there are those who receive it with the reception of the knowledgeable, knowing that it is from Allah as a trial and test, so it becomes a means of their empowerment and deliverance. And there are those who respond to that with the pleasure of Satan, hastening towards disbelief and abandonment: "And whoever strives, strives only for himself" [Al-Ankabut: 6]. Then the Exalted followed this by mentioning the state of some people who claim faith. When they are afflicted with the slightest harm from the disbelievers, that diverts them from their faith. So they are in a state of resistance against the punishment of Allah that diverts them from disbelief and opposition. The Exalted said: "And of the people are some who say, 'We have believed in Allah,' but when they are harmed for the cause of Allah, they consider the trial of the people as the punishment of Allah" [Al-Ankabut: 10]. So how is the state of these in receiving what is greater than the trial and more severe in the test? Then the Exalted followed that with what the successful may take as an example from the patience of the prophets, blessings and peace be upon them, and the long suffering they endured from their people. He mentioned Nuh, Ibrahim, Lut, and Shu'ayb, blessings and peace be upon them. He specifically mentioned these because they are among the greatest messengers in terms of endurance and the severity of their trials. As for Nuh, peace be upon him, he remained among his people - as Allah the Exalted informed - for a thousand years minus fifty, and only a few believed with him. As for Ibrahim, blessings and peace be upon him, he was thrown into the fire, and it was coolness and safety for him. And the glorious Book has mentioned the specific trials that those mentioned, blessings and peace be upon them, faced, and they attained their rewards and achieved the highest prophetic rank with the best of its shares. Then the Exalted mentioned the punishment of the deniers from their nations, saying: "So We took each [of them] for his sin" [Al-Ankabut: 40]. Then He advised His Prophet, blessings and peace be upon him, and clarified His argument, and the coherence of the speech continued until the end of the Surah.