Tafsir of Al-Baqarah 2:155

(And We will surely test you) is a conjunction connecting the content to the previous content, specifically the statement of the Exalted: "And seek help..." and so on. The unifying factor between them is that the content of the first is a request for patience, and the content of the second is an explanation of the situations requiring it. The meaning is: "We shall deal with you as one who tests and examines." The expression contains a metaphorical analogy (isti'arah tamthiliyyah), for "testing" in reality is for the purpose of acquiring knowledge, which is impossible for the Subtle and All-Knowing. The address is general to all believers; it is also said that it is addressed only to the Companions, or only to the people of Mecca.

(With something of fear and hunger): That is, with a little of that. The smallness is relative to what He preserved them from, which did not befall them. He, the Exalted, informed them of it before it occurred so that they might prepare their souls for it, as the sudden occurrence of misfortune is more severe. Furthermore, their certainty increases when they witness it just as He informed them, and so that they may know that it is a trivial thing with a praiseworthy outcome.

(And a loss of wealth, lives, and fruits) is a conjunction either to "something" (shay')—which is supported by the agreement in indefiniteness and the coming of the clarification after "something"—or to "fear"—which is supported by the proximity of the conjunct and its inclusion under "something." The meaning of "fear" is the fear of the enemy, and "hunger" is famine, placing the effect in the place of the cause, as stated by Ibn Abbas, may Allah be pleased with them both. The "loss of wealth" refers to the destruction of livestock; the "loss of lives" refers to the passing of loved ones through killing and death; and the "loss of fruits" refers to their destruction by calamities. They are specified despite being part of "wealth" because they may not always be considered property.

Imam al-Shafi'i, may Allah be pleased with him, said: "Fear" is the fear of Allah, the Exalted; "hunger" is the fasting of Ramadan; "loss of wealth" is Zakat and charity; "loss of lives" is illness; and "loss of fruits" is the death of children. Applying the term "fruit" (thamara) to a child is a well-known metaphor, for "fruit" is everything that is benefited from and acquired, as one says: "The fruit of knowledge is action." Tirmidhi narrated from the hadith of Abu Musa, and graded it as hasan, that the Prophet (may Allah's peace and blessings be upon him) said: "When a servant's child dies, Allah the Exalted says to the angels: 'Have you taken the child of My servant?' They say: 'Yes.' He says: 'Have you taken the fruit of his heart?' They say: 'Yes.' He says: 'What did My servant say?' They say: 'He praised You and said, "Indeed we belong to Allah, and indeed to Him we return."' Allah the Exalted says: 'Build for My servant a house in Paradise, and call it the House of Praise.'"

The Imam's position was objected to—after acknowledging that the verse was revealed before the obligation of fasting and Zakat—by stating that the hearts of the believers were already filled with the fear of Allah before the revelation of the verse. Similarly, illnesses and the death of children existed before, so there is no meaning in promising a test by those things. Furthermore, there is no meaning in referring to Zakat—which implies growth and increase—as a "loss."

The response is that the hearts of the believers being filled with fear before does not negate being tested in the future with another fear, for fear multiplies with the descent of verses. Similarly, illnesses and the death of children are renewing matters for which testing is valid in future times. The expression of Zakat as a "loss" is because it is a loss in appearance, even if it is an increase in meaning; thus, at the time of testing, He called it a loss, and when commanding its performance, He called it Zakat to make its fulfillment easier.

(And give good tidings to the patient): This is an address to the Prophet (may Allah's peace and blessings be upon him) or to everyone from whom the giving of good tidings is possible. The sentence is a conjunction to what preceded it, a linking of content to content without regard for whether it is a statement or a demand. The unifying factor is apparent; it is as if it were said: "The test is occurring for you, and so is the good tidings, but it is for those among you who are patient." It is also said that it is linked to a deleted clause: "Warn those who despair, and give good tidings to..."