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wa-mā kāna li-nafsin ʾan tamūta ʾillā bi-ʾidhni llāhi kitāban muʾajjalan wa-man yurid thawāba d-dunyā nuʾtihī minhā wa-man yurid thawāba l-ʾākhirati nuʾtihī minhā wa-sa-najzī sh-shākirīna
No soul may die except by Allah’s leave, at an appointed time. Whoever desires the reward of this world, We will give him of it; and whoever desires the reward of the Hereafter, We will give him of it; and soon We will reward the grateful.
— Ali Quli Qarai
Surah 'Ali-Imran, Verse 145
145. "And it is not for anyone to die but by Allah's leave at a term appointed; and whoever desires the reward of this world, We give him thereof; and whoever desires the reward of the Hereafter, We give him thereof ! and Allah will reward the grateful."
As it was said before, the vain gossip of the death of the Prophet (S), in the Battle of 'Uhud disturbed a great number of Muslims so that some of them ran away from the Battlefield. It was so terrible that a few of them even wanted to return from Islam, too. In this verse, again to warn and aware that group, it says:
Thus, if the Prophet of Allah (S) were slain in that battlefield, it would not be anything but the devised performance of Allah's way of treatment. On the other side, escaping from the battlefield cannot prevent the coming of death of a person, the same as the participation in the Holy war does not hasten in the death of anyone. At the end of the verse, it indicates that the effort and endeavour of no one will be wasted. Then, if the aim of a person is only the Worldly material profits (and, like those fighters of 'Uhud tries only for obtaining war spoils) the one will finally get a share of it and, however, such people will attain their aim.
Therefore, now that obtaining both the worldly merits and those of Hereafter need effort, then why might a person not use the capital of his self along the second path, which is an excellent and constant way? Another time again, it emphasizes that: