وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ ﴿۳﴾ أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا سَاءَ مَا يَحْكُمُونَ ﴿۴﴾ مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿۵﴾ وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ ﴿۶﴾

﴾3﴿ Wa laqad fatannal lazeena min qablihim fala ya'lamannal laahul lazeena sadaqoo wa la ya'lamannal kaazibeen
﴾4﴿ Am hasibal lazeena ya'maloonas sayyiaati any yasbiqoonaa; saaa'a maa yahkumoon
﴾5﴿ Am hasibal lazeena ya'maloonas sayyiaati any yasbiqoonaa;
﴾6﴿ Man kaana yarjoo liqaaa 'allaahi fa inna ajalal laahi la'aat; wa Huwass Sameeul 'Aleem

﴾3﴿ And indeed, We have tested those who were before them, so Allah, the Exalted, surely makes evident those who are truthful and indeed makes evident the liars
﴾4﴿ Do those who commit evil deeds think that they will be saved from Our punishment? What they decide is terrible
﴾5﴿ Whoever believes in meeting Allah, the Exalted, then indeed, the appointment with Allah is coming, and He is All-Hearing, All-Knowing of everything
﴾6﴿ And whoever strives, indeed, they strive for the benefit of their own soul. Indeed, Allah, the Exalted, is surely independent of all people

[3] This is a consolation (تسلیت) for the believers.
In the phrase "فَلَيَعْلَمَنَّ اللَّهُ", there is a hint at the wisdom behind trials—namely, to distinguish between the truthful and the false claimants.
"الَّذِينَ مِنْ قَبْلِهِمْ" refers to the previous prophets and believers, especially Musa (peace be upon him), whose story was mentioned in the preceding surah.
[4] In this verse is the second claim of the surah: those who commit disbelief and shirk, oppose the worshippers of truth, and plot against them, will not escape from the punishment of Allah the Exalted.
This contains a warning (تخویف) directed at the liars and deniers.
[5] This verse relates to the first claim of the surah in the form of encouragement (ترغیب).
It means: whoever fears or believes in the meeting with Allah the Exalted, should prepare for it by enduring trials and hardships.
"يَرْجُو لِقَاءَ اللَّهِ" – The apparent meaning is the vision of Allah in Paradise, or it may mean the resurrection and standing before Him.
Here, "yarjū" means “believes in” (يعتقد).
The reward or consequence (jazā’) of “man kāna” is omitted, and understood to be: “then let him be patient over trials” (فَلْيَصْبِرْ عَلَى الْبَلَايَا).
[6] This is the first type of trial (افتتان / امتحان)—meaning: putting oneself through hardship by making great efforts in calling others to faith and tawḥīd.
This includes both physical and financial struggle (jihad).
And the benefit of this hardship returns to the person himself, because Allah the Exalted is not in need of anyone.