Surah Al-Anbiyaa (21) — Ayah 35

(Ayah 35) ➊ {كُلُّ نَفْسٍ ذَآىِٕقَةُ الْمَوْتِ: ’’ ذَآىِٕقَةُ ‘‘ ’’ ذَاقَ يَذُوْقُ ‘‘} is an active participle (ism fa'il) from (ن), meaning "one who tastes." This refutes all idolaters who believe their goddesses and gods are eternally alive, as well as those grave-worshippers who consider the word "death" an insult for their patrons, fulfillers of needs, and removers of difficulties. Thus, whenever the word "death" or "passing" is mentioned regarding the Messenger of Allah (peace be upon him) or any saint, they will instead use the word "intiqal" (change of place), or say "he has gone behind the veil" or "he has veiled himself." Allah's servants do not realize that death is a gift for the believer, without which meeting and seeing Allah is not possible. Accordingly, Ibn Kathir (may Allah have mercy on him) has quoted here two verses of poetry which Imam Shafi'i (may Allah have mercy on him) recited on a similar occasion:
{تَمَنَّي رِجَالٌ أَنْ أَمُوْتَ وَ إِنْ أَمُتْ ¤ فَتِلْكَ سَبِيْلٌ لَسْتُ فِيْهَا بِأَوْحَدٖ ¤ فَقُلْ لِلَّذِيْ يَبْغِيْ خِلاَفَ الَّذِيْ مَضٰي ¤ تَهَيَّأْ لِأُخْرٰي مِثْلِهَا فَكَأَنْ قَدٖ}
"Some people have wished for my death, and if I die, this is a path in which I am not alone. So tell the one who seeks the place of the one who has departed, that you too should prepare for another (death) like his, and know that it is surely coming." A Persian poet has beautifully said:
"Without one's own annihilation, your vision cannot be attained; thus, your buyer first sells himself."
For more, see Surah Az-Zumar (30), Al-Imran (185), Al-Ankabut (56, 57), and An-Nisa (78).

➋ The meaning of {وَ نَبْلُوْكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً:’’ نَبْلُوْكُمْ ‘‘ ’’بَلَا يَبْلُوْ‘‘} and {’’اِبْتَلٰي يَبْتَلِيْ‘‘} is the same: to test, to try. {’’ فِتْنَةً ‘‘ آزمائش۔ ’’ فِتْنَةً ‘‘} is an absolute object (maf'ul mutlaq) of {’’ نَبْلُوْكُمْ ‘‘} with a change in the word, and it can also be a maf'ul lahu (object of reason). The translation is done as maf'ul lahu. "Evil" refers to hardship and difficulty in the world, and "good" refers to prosperity and ease. That is, sometimes We subject you to hardship, sometimes We treat you with ease. Sometimes you face illness, sometimes health. Sometimes there is abundant wealth, sometimes poverty. In short, all these states are meant to test you—whether you are grateful in blessings and patient in adversity or not. The disbeliever and the sinner become miserly and arrogant in prosperity, and impatient and panicked in adversity. See Surah Al-Ma'arij (19–21). The state of the believer is the opposite; the Messenger of Allah (peace be upon him) said: [ عَجَبًا لِأَمْرِ الْمُؤْمِنِ إِنَّ أَمْرَهٗ كُلَّهٗ خَيْرٌ وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ إِنْ أَصَابَتْهٗ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَّهٗ وَإِنْ أَصَابَتْهٗ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَّهٗ ] [ مسلم، الزھد، باب المؤمن أمرہ کلہ خیر : ۲۹۹۹، عن صہیب رضی اللہ عنہ ] "The affair of the believer is amazing, for all his affairs are good, and this is for no one except the believer. If happiness comes to him, he is grateful, and that is better for him; and if hardship befalls him, he is patient, and that is better for him." Allah's testing of His creation is mentioned in many verses; see Surah Al-A'raf (94, 95, 168) and Surah Al-An'am (42–45).

➌ By bringing { وَ اِلَيْنَا تُرْجَعُوْنَ : ’’ اِلَيْنَا ‘‘} first, exclusivity is created in the statement, meaning you will be returned only to Us, then We will reward you with good or bad according to your deeds. "You will be returned" is said because our forefather Adam (peace be upon him) was placed in Paradise after being created, then due to his mistake he was expelled from Paradise. It is thus known that our original homeland is Paradise; after spending some time on earth for testing, we will have to present ourselves again before our Lord. If we succeed, we will return to Paradise; if we fail, then Hell. See Surah Al-Baqarah (38, 39).

35. 1 That is, sometimes by subjecting (people) to hardships, distress, and sorrow, and sometimes by granting them abundant worldly resources. Sometimes through health and ease, and sometimes through hardship and illness, sometimes by giving wealth and sometimes by afflicting with poverty and hunger, We test (them). So that We may see who is grateful and who is ungrateful; who is patient and who is impatient. Gratitude and patience are causes of Allah's pleasure, while ingratitude and impatience are causes of Allah's wrath.

35. 2 There, We will give you good or bad recompense according to your deeds. For the former group, there will be good, and for the others, there will be evil.

35. Every soul shall taste death, and We test you with good and bad circumstances [33]; and ultimately, to Us you will return.

[33]
The Meaning of Fitnah:

Fitnah refers to such a trial that a person is not even aware of, and it continues to affect him inwardly. For example, the love of wealth, children, and other desirable things proves to be a fitnah for a person. In this verse, "khair" refers to abundance of wealth and times of prosperity, and "sharr" refers to periods of poverty and hardship. And Allah Almighty continues to test man in every condition. A believer, by expressing gratitude to Allah during times of prosperity and by being patient in times of hardship, succeeds in this trial and becomes deserving of Allah’s worldly and hereafter rewards. But when a worldly person experiences abundance of wealth and prosperity, he loses his senses, becomes Pharaonic arrogance and pride, and begins to look down upon others. And if bad times come, instead of being patient, he turns to the paths of disbelief and polytheism and begins to grovel at every doorstep. In this way, he becomes deserving of Allah’s wrath in this world and the hereafter.