(286) “Allah does not burden any soul beyond its capacity. It shall have whatever good it has earned, and it shall bear whatever evil it has committed. Our Lord, do not hold us accountable if we forget or make a mistake. Our Lord, do not lay upon us a burden like that which You laid upon those before us. Our Lord, do not burden us with what we have no strength to bear. Pardon us, forgive us, and have mercy upon us. You are our Protector, so grant us victory over the disbelieving people.”
When Allah Most High revealed, “Whether you disclose what is within yourselves or conceal it, Allah will call you to account for it,” this weighed heavily upon the Muslims, for they thought that they would be held accountable for whatever occurred in their hearts—whether abiding or passing, firmly settled or otherwise. He therefore informed them in this verse that He does not burden any soul beyond its capacity—that is, He charges it only with what lies within its ability and does not impose upon it anything that would cause hardship. As Allah Most High says, “He has placed no hardship upon you in the religion.”
The commands and prohibitions, in their essential nature, are not things that burden souls. Rather, they are nourishment for souls, medicine for bodies, and a safeguard against harm. Allah Most High commanded His servants as an act of mercy and kindness toward them. Nevertheless, when an excuse arises that is likely to entail hardship, relief and ease are granted: either the obligation is waived entirely for the accountable person or part of it is waived, as with the concessions granted to the sick, travelers, and others.
Allah Most High then states that every soul shall receive the good it has earned and bear the evil it has committed. No bearer of burdens shall bear the burden of another, nor shall a servant’s good deeds pass to someone else. The use of kasaba (“earned”) in connection with good indicates that a good deed accrues to a person through the slightest effort—indeed, merely through the heart’s intention. By contrast, iktasaba (“acquired”) is used for an evil deed to indicate that it is not recorded against a person until he actually commits it and exerts himself in doing so.
After Allah Most High had spoken of the faith of the Messenger and the believers with him, and had stated that everyone would be recompensed for his deeds—and since human beings are prone to shortcomings, error, and forgetfulness—He stated that He burdens us only with what we can bear and what lies within our strength. He then related the believers’ supplication to this effect. The Prophet—may Allah bless him and grant him peace—⦗121⦘ stated that Allah said, “I have done so,” in answer to this supplication.
He therefore says, “Our Lord, do not hold us accountable if we forget or make a mistake.” The distinction between the two is that forgetfulness occurs when the heart loses awareness of what one was commanded and consequently leaves it undone, while error occurs when one intends something that is permissible to intend, but the resulting act falls upon something one may not do. Out of mercy and kindness toward this community, Allah has pardoned whatever occurs through either of these two.
Accordingly, anyone who prays in an unlawfully taken or ritually impure garment, forgets an impurity on his body, speaks during prayer out of forgetfulness, does something that breaks the fast out of forgetfulness, or forgetfully commits one of the prohibitions of pilgrim consecration that entails no destruction is excused. Likewise, a person does not break his oath if, out of forgetfulness, he does what he had sworn not to do. Similarly, if someone mistakenly kills a person or destroys property, he incurs no sin, although liability arises from the mere occurrence of the loss. Likewise, wherever pronouncing Allah’s name is obligatory, omission through forgetfulness causes no harm.
“Our Lord, do not lay upon us a burden”—that is, burdensome obligations—“like that which You laid upon those before us.” He has indeed done so, for Allah has eased for this community matters concerning purification and the various acts of worship in ways He did not ease them for others.
“Our Lord, do not burden us with what we have no strength to bear.” He has indeed done so, and all praise belongs to Him.
“Pardon us, forgive us, and have mercy upon us.” Through pardon and forgiveness, afflictions and evils are warded off, while through mercy, affairs are set right.
“You are our Protector”—that is, our Lord, Sovereign, and God, whose care for us has never ceased since You brought us into being and created us. Your blessings have poured upon us continually at every moment. You then bestowed upon us the tremendous blessing and immense gift of Islam, upon which all other blessings depend. We therefore ask You, our Lord and Protector, to perfect Your blessing by granting us victory over the disbelieving people—those who disbelieved in You and Your messengers, opposed the followers of Your religion, and cast Your command aside. Grant us victory over them through proof and clear exposition, and through sword and spear: establish us in the land, bring them to failure, and grant us the faith and deeds through which victory is attained.
All praise belongs to Allah, Lord of all worlds. The commentary on Surah al-Baqarah is complete with Allah’s aid and enabling grace. May Allah bless Muhammad and grant him peace.