وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ ﴿۴۹﴾ إِنْ تُصِبْكَ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكَ مُصِيبَةٌ يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا مِنْ قَبْلُ وَيَتَوَلَّوْا وَهُمْ فَرِحُونَ ﴿۵۰﴾ قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ ﴿۵۱﴾ قُلْ هَلْ تَرَبَّصُونَ بِنَا إِلَّا إِحْدَى الْحُسْنَيَيْنِ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ أَوْ بِأَيْدِينَا فَتَرَبَّصُوا إِنَّا مَعَكُمْ مُتَرَبِّصُونَ ﴿۵۲﴾

﴾49﴿ Wa minhum mai yaqoolu' zal lee wa laa taftinneee; alaa fil fitnati saqatoo; wa inna Jahannama lamuheetatum bil kaafireen
﴾50﴿ in tusibka hasanatun tasu'hum; wa in tusibka museebatuny yaqooloo qad akhaznaaa amranaa min qablu wa yatawallaw wa hum farihoon
﴾51﴿ Qul lany-yuseebanaaa illaa maa katabal laahu lanaa Huwa mawlaanaa; wa 'alal laahi fal yatawakka lil mu'minoon
﴾52﴿ Qul hal tarabbasoona binaaa illaaa ihdal husnayayni wa nahnu natrabbasu bikum ai yus eebakumul laahu bi'azaa bim min 'indiheee aw biaidee naa fatarabbasooo innaa ma'akum mutarabbisoon

﴾49﴿ And among them are those who say, "Grant me permission (to stay behind) and do not put me to trial." Surely, they have already fallen into trial, and indeed, Hell will certainly encompass the disbelievers.
﴾50﴿ If good befalls you, it grieves them; but if a calamity befalls you, they say, "We had taken our precautions before," and they turn away rejoicing.
﴾51﴿ Say: Nothing will ever befall us except what Allah has decreed for us; He is our Protector. And upon Allah alone should the believers place their trust.
﴾52﴿ Say: Are you waiting for anything to happen to us except one of the two good things? But we are waiting for you—that Allah will afflict you with a punishment from Himself or at our hands. So wait; indeed, we are waiting with you.

[49] This verse too is a warning directed at the hypocrites, specifically mentioning a type of hypocrite who stayed behind from the Battle of Tabuk—one of them being Jad ibn Qays.
In this verse, two of their evil traits are mentioned.
(fī al-fitnah) – Staying behind from jihad and opposing the Prophet (May Allah bless him and give him peace) is itself a form of fitnah (corruption/trial).
[50] This verse is also a warning to the hypocrites, and three of their evil traits are mentioned in it.
(akhadhnā amranā) – This means they considered themselves wise or clever for staying back from fighting, thinking it was a smart decision.
(tasu’uhum) – This refers to their being disturbed or saddened out of jealousy.
(ḥasanah) – Here, it refers to victory and spoils of war (ghanimah).
[51] This is the first response to the hypocrites when they rejoice over the misfortunes of the believers—such a reply is given to them.
This verse is proof that the decree of Allah the Exalted has already been written, and believing in it is obligatory.
(huwa mawlānā) – This indicates that in Allah’s decree, there is every kind of good for the believers.
(wa ‘alā Allāhi falyatawakkal) – Meaning: belief in divine decree necessitates reliance upon Allah.
[52] This is the second response to the statement of the hypocrites, and two of their evil traits are mentioned in it.
The meaning of (ḥusnayayn) is either victory along with spoils or martyrdom—both outcomes being good for the believers.
(natarabbaṣu bikum) – After this, aḥad as-saw’atayn (one of the two evils) is implied, and then both possibilities are clarified in the following words.
Note: The verb tarrabbaṣa (to wait/watch) is mostly used in contexts where the expected outcome is bound to happen. However, intidār (general waiting) can refer to outcomes that may or may not occur; both usages are valid.