Allah tested their hearts for piety, from your saying: 'So-and-so was tested for such a matter and was tried for it, and trained to rise to it.' He is responsible for it and does not neglect it. The meaning is that they were patient in piety, strong in bearing its hardships.

Or the test is placed in the position of knowledge, because the reality of a thing is confirmed by its testing, just as a report is placed in its position. It is as if it were said: 'Allah knows their hearts for piety.' The 'for' is related to an omitted word, and the 'for' is that which is in your saying: 'You are for this matter,' meaning you are present for it and specialized in it. He said:

'You are the most praiseworthy among humans.' [A beautiful line: free from fluff and complexity, and its formulation - with emphasis - is for exaggeration, and 'You are for it' means you are worthy of it and competent. 'Most praiseworthy' is a vocative, and 'among humans' is related to an omitted state, meaning: selected from among them. It is also permissible that 'most praiseworthy' is a comparative form, so it was said.]

Enemies of the laborers on the way. [Enemies of the laborers on the way... and guests of the house who stay for rest.

Enemies of what life after you has pleasure... nor of a friend joy with a friend.

Enemies of what my longing for you has in it... nor patience if I give it with kindness.

By 'Atbah ibn Malik al-Aqili, mourning the enemy of his companion. The hamzah is for calling. And 'enemy' - like 'fa'al' - is in the form of exaggeration, meaning: O one who was prepared to aid the many laboring camels, and traveling with the barefooted ones in their feet from much walking, and the laborers:

The plural of 'ya'malah,' and the camel labors, and one who is prepared for the guests of his house who stay for rest with him. And 'life' means: existence, or what one lives by. And 'joy' means: happiness. And 'longing' means: sorrow. And 'if I give it' is an interruption, indicating that he did not remain patient. And the denial of the beauty of patience is an exaggeration in the greatness of longing for him and love for him, and the call is repeated to show the sorrow.]

And it is with its related object in the accusative case as a state. Or Allah struck their hearts with various trials and difficult obligations for the sake of piety, meaning to establish and show its piety, and to know that they are pious, because the reality of piety is not known except in trials and hardships and patience upon them. It was said that He purified it for piety. From their saying: 'He tested the gold and refined it,' meaning He took out its impurities and purified it. And from Umar, may Allah be pleased with him: 'He removed the desires from it.'

And the test is a form of 'if'taal, from 'mahanah,' and it is a profound test or a severe trial. Abu Amr said: 'Everything you exerted, you have tested.' And he recited:

'The camels came, their weariness apparent... they have been tested and their sides have trembled.' [['The camels' is the plural of 'ridhya,' which means the weak, emaciated she-camel. 'And I tested it' means I put it to trial. And it is said: 'I tested my she-camel; I exhausted it in travel.' And 'I tested the skin' means I stretched it and widened it. 'The sides' is the plural of 'atl,' which is the flank, like 'asbab' and 'sabab.' He says: 'The camels came, visibly emaciated and tired from travel, those she-camels have been exhausted by the journey.' Or their flanks have sagged and trembled from severe hunger, and it is narrated: 'or their limbs,' meaning: their body parts.]]

It was said: It was revealed about the two elders, may Allah be pleased with them, due to their lowering their voices and reaching the brother of secrecy. And this verse, in its arrangement, is structured upon the occurrence of those who lower their voices as a name for the confirmed.

And making its news a sentence from a subject and a predicate, both of which are definite. And the subject is the demonstrative pronoun, and the resumption of the embedded sentence is what is their reward for their deeds, and the mention of the reward is an indefinite noun: its matter is ambiguous, looking to indicate the utmost regard and acceptance for what those who honored the Messenger of Allah, blessings and peace be upon him, did by lowering their voices, and in the announcement of the extent of the honor of the Messenger of Allah, blessings and peace be upon him, and the value of his noble status, and therein is an implication of the greatness of what those who raised their voices committed and the obligation upon them against what these deserved.