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A summary of the concepts held by the Ahl al-Sunnah.

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The causes and purposes of trials and tribulations.

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To begin with, it must be understood that whatever calamity or trial befalls a person,

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it is only due to a cause originating from them,

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and because of what their own hands have earned by doing that which is contrary to what is best,

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or by falling into sin and disobedience,

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or by committing injustice or disbelief,

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and other such matters.

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Allah the Exalted says:

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“Whatever of misfortune striketh you, it is what your right hands have earned. And He forgiveth much.” (42:30)

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And He, the Exalted, says:

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“And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things.” (3:165)

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“And was it so, when a disaster smote you, though ye had smitten (them with a disaster) twice (as great), that ye said: How is this? Say (unto them, O Muhammad): It is from yourselves. Lo! Allah is Able to do all things.” (3:165)

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The verses conveying this meaning are numerous.

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Despite this,

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some who examine the texts that clarify the purpose of trials may become confused,

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and the matter may become unclear to them:

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Is it a punishment and torment for the one being tested?

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Or is it an expiation for sins and transgressions?

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Or is it an elevation of ranks?

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Or is it a test for the sake of distinction and purification?

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To clarify,

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the purpose of a trial may be any of those mentioned,

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or a combination of more than one purpose.

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This varies according to the person being tested.

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For the disbeliever, it is a punishment and torment,

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and perhaps a warning so that they might return from their disbelief and waywardness.

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Allah the Exalted says:

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﴾And We will surely let them taste the nearer punishment short of the greater punishment that perhaps they will return﴿

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The "nearer punishment" is the punishment of this world,

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while the "greater punishment" is the punishment of the Hereafter.

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For the disobedient among the believers, it is an expiation for sins and transgressions,

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and also so that they might return [to the right path].

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As the Prophet, peace and blessings of Allah be upon him, said:

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"Trials will continue to afflict the believing man and woman in their own selves, their children, and their wealth,

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until they meet Allah with no sin upon them."

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Narrated by al-Tirmidhi.

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And he, peace be upon him, said:

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"No fatigue, nor disease,

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nor anxiety, nor sadness,

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nor harm, nor distress befalls a Muslim,

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not even a thorn that pricks them,

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but that Allah expiates some of their sins thereby."

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Narrated by al-Bukhari.

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For the prophets and the righteous, it is an elevation of ranks.

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The Prophet, peace be upon him, said:

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"The people most severely tested are the prophets,

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then those who are best, then those who are next best.

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A man is tested according to his religious commitment;

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if his commitment is firm,

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his trial is intensified,

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and if there is some weakness in his religious commitment,

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he is tested according to the level of his commitment."

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Narrated by al-Tirmidhi and Ahmad.

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In a general sense, it is for the sake of distinction and purification,

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as Allah the Exalted says:

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﴾Do the people think that they will be left to say, 'We believe' and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars.﴿

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“Do men imagine that they will be left (at ease) because they say, We believe, and will not be tested with affliction?” (29:2)

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﴾to say, 'We believe'﴿

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﴾and they will not be tried?﴿

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﴾But We have certainly tried those before them,﴿

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“Lo! We tested those who were before you. Thus Allah knoweth those who are sincere, and knoweth those who feign.” (29:3)

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﴾and He will surely make evident the liars.﴿

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And He, the Exalted, says:

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“It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.” (3:179)

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“It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.” (3:179)

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“It is not (the purpose) of Allah to leave you in your present state till He shall separate the wicked from the good. And it is not (the purpose of) Allah to let you know the Unseen. But Allah chooseth of His messengers whom He will, (to receive knowledge thereof). So believe in Allah and His messengers. If ye believe and ward off (evil), yours will be a vast reward.” (3:179)