Kehf 7-8:

•  Gerçek şu ki, yeryüzünde güzel her ne varsa, insanların hangisi yerinde ve tutarlı davranışlar sergilemek isteyecek ona bir fırsat vermek(لِنَبْلُوَهُمْ) için yarattık. Ve şüphe yok ki, zamanı gelince herşeyi kuru toprak haline getireceğiz.
  (
  Lafzen,  “Yeryüzünde  bulunan  her  şeyi  ona  bezek/süs  kıldık  ki  onları  [yani,  bü­tün  insanları]  sınavdan  geçirelim.”  Bunun  anlamı  şudur:  Allah  insanlara,  dünya­nın  kendilerine  sunduğu  maddî yarar ve  zenginliklere  karşı  benimsedikleri -gü­zel ya  da çirkin- kişiden kişiye değişen tutumları içinde  her birinin kendi seciye­sini  ortaya  koyması  için fırsat tanımıştır.  Son tahlilde bu  pasaj,  insanların Allah’ın manevî/ruhanî  mesajım  kabule  yanaşmamalarının  altında  yatan  gerçek  saikin (bkz.  önceki ayet),  hemen hemen her zaman,  onların dünya metaına aşırı ve  kör­cesine  bağlılık duymaları ve bunun yanında  bir de onlara  kendi başarıları olarak görünen  şeylerde  kendilerini  boş  ve  anlamsız bir  gurura  kaptırmaları  olageldiği­ni  işaret etmektedir (karş.  16:22 ve  ilgili  15.  not).ESED
  
  B-L-W   ‫و‬ ‫ل‬ ‫ب‬
  “ ‫ء‬ ٌ ‫بَلا‬ ” (balaun), “ ‫ء‬ ٌ ‫اَبتَلا‬ ” (ibtela-un).
  Raghib says this word has two meanings:
  - To obtain information about one’s welfare or to acquire information about him.
  - For the real condition of something to become known, whether good or bad.
  When the word is used for God, it would have only the second meaning, because God knows it all, and one cannot even imagine that He is unaware of any condition {T, R}. Therefore, the word’s basic meaning is to portray the reality.
  “ ‫ی‬ َ ِ‫بَل‬ ” (bali), “‫ی‬ ‫ْل‬ ٰ ‫يَب‬ ” (yabla) is used for a cloth to become old and worn. Because when a cloth has been worn out, its real condition comes to light. Therefore “ ‫ء‬ ٌ َ‫”ابَلا‬ (bala) is used for a man’s real personality to come out during times of difficulties and misery. But it does not necessarily mean that identity of everything has to be bad. It can also be good. That is why it could also mean the real personality of someone during happy times. There are two times when a man’s reality becomes manifest, times of misery and times of happiness. At both these times, his real self appears.
  “ ُ‫ه‬ َ‫بَالا‬ ‫م‬ ُ ‫ل‬ ْ َ‫ا‬ ” (al-mubalah): to boast, or to pride oneself as to the better position in life against another {M}.
  “ ٌ‫تَلا‬ ‫ب‬ ْ َ‫ا‬ ” (ibtelaa): to select, to choose {T}.
  The struggle between Right and Wrong goes on. In this struggle we get familiar with different facts of
  life. Sometimes one is faced with trying aspects and at other times with peaceful aspect of life’s
  happiness. This has been described by the Quran as “‫ی‬ ‫َل‬ ٰ ‫ت‬ ‫ب‬ ْ َ‫ا‬ ” (ibtela), meaning the different faces of life
  which keep appearing. In surah Al-Fajr, this meaning is made clear (see 89:15-16). This way man can
  determine as to see how far his capabilities go, because he can only face the difficult aspects of life to the
  extent to which his latent qualities have developed. These hurdles that he faces are actually a man’s
  opportunities for development of his own personality. This is what “‫ی‬ ‫َل‬ ٰ ‫ت‬ ‫ب‬ ْ َ‫ا‬
  When, as per the laws of God, life’s many events (difficulties) came into his (Ibrahim’s) life, so that He viewed how far Ibrahim’s capabilities had developed. The way Ibrahim faced these difficulties (the way he reacted) made clear that his capabilities had developed to the utmost. That his capabilities had
  developed fully.
  “ ‫ُن‬ ‫ َّ‬ ‫ه‬ ‫م‬ ‫ َّ‬ َ‫فَاَت‬ ” (fatamahunna) as in 2:124, makes it clear that the concept of “‫ی‬ ‫َل‬ ٰ ‫ت‬ ‫ب‬ ْ َ‫ا‬ ” (ibtela) being a “test” from God, as we usually believe, is not what Quran thinks it to be. God doesn’t test anyone, He only provides
  man with opportunities so he can judge how capable he is, and may strive to do better.
  In surah Ad-Dahar, the Quran has used the word “‫ی‬ ‫َل‬ ٰ ‫ت‬ ‫ب‬ ْ َ‫ا‬ ” (ibtela), from which the meaning of latent capabilities becoming evident. It says that the human birth takes place due to the interaction of the male and female. The sperm is composed of such minute germs that they cannot even be seen without a microscope, but the whole human child is hidden in those tiny germs.ELQ
  
  )