However...

However, the flowing and union of the verses of this holy Surah necessitates to consider all of them Meccan; and the abovementioned narrations, which have not any flowing with each other, cannot disturb this union. Again, at the beginning of this holy Surah, we confront the abbreviated letters ( Alif, Lam, Mim ) that we have stated their commentaries from different viewpoints. In this regard, for example, you can refer to the beginning of Surah Al-Baqarah, No. 2, Surah ’Al-i-‘Imran, No.

3, and Surah Al-’A‘raf, No. 7. After mentioning the abbreviated letters, one of the most important issues of the man’s life is referred to, i.e. the calamities, pressures and Divine trials. At first, it says: “Do people imagine that they will be left off on saying: ‘We believe’ and they will not be tried?” Then immediately the verse points to this fact that trial is a permanent way of treatment of Allah.

Trial is not allocated to the community of Muslims; it is something that all former nations had, too. The verse says: “And certainly We tried those before them…” Allah had tried them in violent furnaces of trials, too, and they were also under the pressure of the cruel, ignorant, unaware, and obstinate enemies. The field of examination has always been open and some groups have ever participated in this field.

The Arabic word /fitnah/ means ‘to melt gold in order to separate its impure parts’; and since the real essence of man is recognized in difficulties and calamities from the false mottoes, it is called ‘fitnah’. It must be so, too, because in the case of claiming Faith everyone can introduce himself the best believer, the best striver, and the best advocator devotee of a group of people. The weight, value and worth of this claim must be estimated by means of examination.

Yes, it is true that: “…and assuredly Allah knows those who speak truly, and assuredly He knows the liars.” It is evident that Allah, the Almighty, knows everything, even the things before the creation of mankind. The purpose of knowledge here is the objective manifestation of the affairs and their external existence. In other words, it is the practical effects and evidences of the deeds. That is, whoever has it in his interior must pour it out externally.

This is the meaning of ‘knowledge’ with respect to these aspects when they are used about Allah.