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Some commentators (e.g., Razi) assume that the expression ma antum 'alayhi (lit., "that upon which you are") denotes here "the condition in which you are" - i.e., the state of weakness and confusion in which the Muslim community found itself after the battle of Uhud - and that, therefore, this passage is addressed to the believers. This interpretation, however, is not plausible. Apart from the fact that the believers are here referred to in the third person. while ma antum 'alayhi is in the second person plural, the latter expression denotes almost invariably, both in the Qur'an and in the Traditions, people's mode of life and beliefs. Moreover, we have reliable reports to the effect that Ibn 'Abbas, Qatadah, Ad-Dahhak, Muqatil and Al-Kalbi unhesitatingly declared that the people addressed here are "those who deny the truth" to whom the preceding passages refer (see Tabari's and Baghawi's commentaries on this verse). Read in this sense, the above passage implies that the believers would, in time, differ from the unbelievers not only in their convictions but also in their social aims and their manner of living.
I.e., it is through these apostles that God vouchsafes to man a partial glimpse of the reality of which He alone has full knowledge.
i.e., the distinction between the true believers and hypocrites.
The testing of good men by calamities and evil men by leaving them in the enjoyment of good things is part of the trials of Allah, in which some freedom of choice is left to man. The psychological and subjective test is unfailing, and the separation is effected partly by the operation of the human wills, to which some freedom is allowed. But it must be effected, if only in the interests of the good.
Man in his weak state would be most miserable if he could see the secrets of the Future or the secrets of the Unseen. But things are revealed to him from time to time as may be expedient for him, by Messengers chosen for the purpose. Our duty is to hold fast by faith and lead a good life.