Surah Baqarah ayat 286 Tafsir Quran 2:286

﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾
[ البقرة: 286]

2:286 Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."

God charges no soul save to its capacity that is what it is capable of bearing; for it is what it has merited of good and its reward and against it is what it has earned of evil and its burden no person shall be requited for another’s sin or for what he has not earned even if he was tempted to do it. Say Our Lord take us not to task by way of chastisement if we forget or err by straying from the right path unknowingly — as You used to take to task those before us God has lifted this burden from this community as reported in hadīth. The petition here then is a way of acknowledging God’s favour; our Lord burden us not with a load an affair which we cannot bear such as You did lay upon those before us namely upon the Children of Israel as for example the killing of oneself in repentance the paying of a quarter of one’s property for alms and the severing of the impure part. Our Lord do not burden us beyond what we have the power the strength to bear of obligations and trials; and pardon us effacing our sins and forgive us and have mercy on us with mercy added to Your forgiveness; You are our Patron our Master and the Guardian of our affairs; so grant us assistance against the disbelieving folk by establishing definitive proof for us and victory over them in battle for it is expected of a patron that he assist his clients against their enemies. In a hadīth it is stated that when this verse was revealed and the Prophet s was reciting it after each word it was said to him “Granted”.

Allah does not charge a soul except with what it can bear; a soul shall qualify to reap the fruit it merits for its innocence and piety, and it shall pay its own debt and suffer accordingly. Therefore, beseech Him in heaven to take mercy on your souls, praying thus: O Allah, our Creator, do not condemn us if we fail to remember, if we err innocently, if our imperfections fall short of the purpose, if we dissatisfy Your standard or neglect a duty. And present us not, O Allah, our Creator, with difficulties as the difficulties you imposed on those who came before us in consequence of their arrogance and wrongful actions. And charge us not O Allah, our Creator, with the unbearable, pardon us, forgive us and have mercy on us; You are our Protective Guardian; help us gain advantage over those who deny you

The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said ﷺ,
«مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ، كَفَتَاه»
( Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him. ) The rest of the six also recorded similar wording for this Hadith.
The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it. Muslim recorded that `Abdullah said, "When the Messenger of Allah ﷺ went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at. إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى ( When that covered the lote tree which did cover it! ) 53:16 meaning, a mat made of gold. The Messenger of Allah ﷺ was then given three things: the five prayers, the last Ayat in Surat Al-Baqarah and forgiveness for whoever did not associate anything or anyone with Allah from his Ummah." Earlier we mentioned the Hadith regarding the virtues of Surat Al-Fatihah from Ibn `Abbas which stated, "While the Messenger of Allah ﷺ was with Jibil, he heard a noise from above.
Jibil lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.' An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book ( Al-Fatihah ) and the last Ayat in Surat Al-Baqarah.
You will not read a letter of them, but you will be granted its benefit."' This Hadith was collected by Muslim and An-Nasa'i, and this is the wording collected by An-Nasa'i. The Tafsir of the Last Two Ayat of Surat Al-Baqarah Allah said, كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ( Each one believes in Allah, His Angels, His Books, and His Messengers.
(They say, ) "We make no distinction between one another of His Messengers.") Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him.
The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah.
Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others.
Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave.
Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him.
So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant.
Allah's statement, وَقَالُواْ سَمِعْنَا وَأَطَعْنَا ( And they say, "We hear, and we obey" ) means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications. غُفْرَانَكَ رَبَّنَا ( (We seek ) Your forgiveness, our Lord) contains a plea and supplication for Allah's forgiveness, mercy and kindness. Allah's statement, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا ( Allah burdens not a person beyond his scope ) means, Allah does not ask a soul what is beyond its ability.
This only demonstrates Allah's kindness, compassion and generosity towards His creation.
This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ ( And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. ) This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from.
As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that.
We should state here that to dislike the evil thoughts that cross one's mind is a part of faith.
Allah said next, لَهَا مَا كَسَبَتْ ( He gets reward for that which he has earned ) of good, وَعَلَيْهَا مَا اكْتَسَبَتْ ( And he is punished for that which he has earned ) of evil, that is, concerning the acts that one is responsible for. Allah then said, mentioning what the believers said while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication: رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ( "Our Lord! Push us not if we forget or fall into error," ) meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling." We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall ( accept your supplication )." There is also the Hadith by Ibn `Abbas that Allah said, "I did ( accept your supplication )." رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ( Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians ),) means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them.
You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi ( Islamic Monotheism ), easy religion." Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said that Allah said, "I shall ( accept your supplication )." Ibn `Abbas narrated that the Messenger of Allah ﷺ said that Allah said, "I did ( accept your supplication )." There is the Hadith recorded through various chains of narration that the Messenger of Allah ﷺ said,
«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»
( I was sent with the easy Hanifiyyah way. ) رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ ( Our Lord! Put not on us a burden greater than we have strength to bear ) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this. رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ ( Our Lord! Put not on us a burden greater than we have strength to bear. ) We mentioned that Allah said, "I shall ( accept your supplication )" in one narration, and, "I did ( accept your supplication )," in another narration. وَاعْفُ عَنَّا ( Pardon us ) meaning, between us and You regarding what You know of our shortcomings and errors. وَاغْفِرْ لَنَآ ( And grant us forgiveness ) concerning what is between us and Your servants.
So do not expose our errors and evil deeds to them. وَارْحَمْنَآ ( Have mercy on us ) in what will come thereafter.
Therefore, do not allow us to fall into another error.
They say that those who commit error need three things: Allah's forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error." We mentioned before that Allah answered these pleas, "I shall," in one narration and, "I did," in another narration. أَنتَ مَوْلَـنَا ( You are our Mawla ) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You.
There is no power or strength except from You. فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ( And give us victory over the disbelieving people ) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship.
Give us victory and make us prevail above them in this and the Hereafter.
Allah said, "I shall," in one narration, and, "I did," in the Hadith that Muslim collected from Ibn `Abbas. Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah, فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ( And give us victory over the disbelieving people ), he would say "Amin."

(2:286) Allah does not burden any human being with a responsibility heavier than he can bear. *338 Everyone will enjoy the fruit of the good that one has earned and shall suffer for the evil that one has committed. *339 (O Believers, pray like this to Allah: "Our Lord, take us not to task if we forget and lapse into error inadvertently. Lord! lay not on us the kind of burdens that You had lain on the people before us. *340 Lord, lay not on us the kind of burden that we have not the strength to bear. *341 Be kind to us, forgive us and show mercy to us. You are our Protector : help us against the disbelievers." *342

Allah does not charge a soul except meaning

*338).
Man's answerability to God is limited by the extent of his ability.
If a man does not have the ability to do a certain thing, God will not take him to task for not having performed it.
In the same way, if it is really beyond a man's ability to abstain from something, God will not blame him for having failed to abstain from it.
It should be noted here that man will not be the final judge as to whether he had the ability to do something or not.
Such judgement will be made by God alone.

*339).
This is the second fundamental principle of God's law of retribution.
Every man will be rewarded for the services he has rendered, none will be rewarded for services rendered by others.
The same applies to punishment.
It is the one who is guilty who will be punished.
It is possible, however, that if a man has initiated either good or bad practices, they will continue to affect people's lives.
The resulting good and bad deeds of people will be reckoned either to their credit or against them, since they are clearly related to their efforts and actions.
It is impossible, however, that a map should be either rewarded for an act of goodness or punished for an act of evil in which he has had no share - neither by intent nor practical action.
The requital of acts is not transferable.

*340).
The prayer made here is that God should not subject them to the severe tests and the terrible persecutions and hardships undergone by their predecessors.
It is God's law that those who commit themselves to follow Truth and righteousness are subjected to severe tests and tribulations, and it is a believer's duty to meet them with patience and fortitude.
At the same time, the believer should always pray that God may make it easy for him to follow the path of Truth and righteousness.

*341).
Believers pray to God not to place unon them a burden beyond their capacity of endurance, and to subject them only to those tests from which they may emerge triumphant.
May it not happen that the hardships are too much for them to bear, and that their feet falter and are turned away from the path of righteousness,
*342).
In order to appreciate fully the spirit of this prayer, one should remember that these verses were revealed on the occasion of the ascension of the Prophet, a year before his migration to Madina.
At that time the struggle between Islam and unbelief had reached its climax.
Not only in Makka, but throughout the Arabian peninsula, there was no place where the lives of those who wished to follow the religion of God had not been made extremely difficult.
In these circumstances the Muslims were told in what manner they ought to pray to their Lord.
It is obvious that if the bestower himself tells one how to present one's request, the granting of the request becomes virtually assured.
Hence, this prayer greatly strengthened the hearts of the Muslims.
Moreover, this prayer implicitly taught the Muslims not to allow their feelings to flow along undesirable channels.
They should instead mould them into a prayer to their Lord.

Think of the heart-rending cruelties to which the Muslims were subjected merely because of their devotion to Truth, and then turn to the contents of this prayer, where there is no trace of bitterness against the enemies.
Consider the physical afflictions and material losses which the Muslims suffered, then note how this prayer does not contain the slightest hint of worldly ambition.
Compare the wretchedness and misery of these devotees of Truth with the pure, exalted feelings with which this prayer is overflowing.
This comparison will enable us to appreciate the nature of the spiritual and moral training provided to men of faith.

The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said ﷺ, «مَنْ قَرَأَ بِالْآيَتَيْنِ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ فِي لَيْلَةٍ، كَفَتَاه» ( Whoever recites the last two Ayat in Surat Al-Baqarah at night, they will suffice for him. ) The rest of the six also recorded similar wording for this Hadith.
The Two Sahihs recorded this Hadith using various chains of narration, and Imam Ahmad also recorded it. Muslim recorded that `Abdullah said, "When the Messenger of Allah ﷺ went on the Isra journey, he ascended to the Sidrat Al-Muntaha in the sixth heaven, where whatever ascends from the earth ends at, and whatever descends from above it ends at. إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى ( When that covered the lote tree which did cover it! ) 53:16 meaning, a mat made of gold. The Messenger of Allah ﷺ was then given three things: the five prayers, the last Ayat in Surat Al-Baqarah and forgiveness for whoever did not associate anything or anyone with Allah from his Ummah." Earlier we mentioned the Hadith regarding the virtues of Surat Al-Fatihah from Ibn `Abbas which stated, "While the Messenger of Allah ﷺ was with Jibil, he heard a noise from above.
Jibil lifted his sight to the sky and said, `This is a door that was opened just now in heaven, and it was never opened before.' An angel came down through the door to the Prophet and said, `Receive the good news of two lights that you have been given and which no Prophet before you was given: the Opener of the Book ( Al-Fatihah ) and the last Ayat in Surat Al-Baqarah.
You will not read a letter of them, but you will be granted its benefit."' This Hadith was collected by Muslim and An-Nasa'i, and this is the wording collected by An-Nasa'i. The Tafsir of the Last Two Ayat of Surat Al-Baqarah Allah said, كُلٌّ ءَامَنَ بِاللَّهِ وَمَلَـئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ( Each one believes in Allah, His Angels, His Books, and His Messengers.
(They say, ) "We make no distinction between one another of His Messengers.") Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him.
The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah.
Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others.
Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave.
Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him.
So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant.
Allah's statement, وَقَالُواْ سَمِعْنَا وَأَطَعْنَا ( And they say, "We hear, and we obey" ) means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications. غُفْرَانَكَ رَبَّنَا ( (We seek ) Your forgiveness, our Lord) contains a plea and supplication for Allah's forgiveness, mercy and kindness. Allah's statement, لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا ( Allah burdens not a person beyond his scope ) means, Allah does not ask a soul what is beyond its ability.
This only demonstrates Allah's kindness, compassion and generosity towards His creation.
This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement, وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ ( And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. ) This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from.
As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that.
We should state here that to dislike the evil thoughts that cross one's mind is a part of faith.
Allah said next, لَهَا مَا كَسَبَتْ ( He gets reward for that which he has earned ) of good, وَعَلَيْهَا مَا اكْتَسَبَتْ ( And he is punished for that which he has earned ) of evil, that is, concerning the acts that one is responsible for. Allah then said, mentioning what the believers said while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication: رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ( "Our Lord! Push us not if we forget or fall into error," ) meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling." We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall ( accept your supplication )." There is also the Hadith by Ibn `Abbas that Allah said, "I did ( accept your supplication )." رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ( Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians ),) means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them.
You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi ( Islamic Monotheism ), easy religion." Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said that Allah said, "I shall ( accept your supplication )." Ibn `Abbas narrated that the Messenger of Allah ﷺ said that Allah said, "I did ( accept your supplication )." There is the Hadith recorded through various chains of narration that the Messenger of Allah ﷺ said, «بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة» ( I was sent with the easy Hanifiyyah way. ) رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ ( Our Lord! Put not on us a burden greater than we have strength to bear ) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this. رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ ( Our Lord! Put not on us a burden greater than we have strength to bear. ) We mentioned that Allah said, "I shall ( accept your supplication )" in one narration, and, "I did ( accept your supplication )," in another narration. وَاعْفُ عَنَّا ( Pardon us ) meaning, between us and You regarding what You know of our shortcomings and errors. وَاغْفِرْ لَنَآ ( And grant us forgiveness ) concerning what is between us and Your servants.
So do not expose our errors and evil deeds to them. وَارْحَمْنَآ ( Have mercy on us ) in what will come thereafter.
Therefore, do not allow us to fall into another error.
They say that those who commit error need three things: Allah's forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error." We mentioned before that Allah answered these pleas, "I shall," in one narration and, "I did," in another narration. أَنتَ مَوْلَـنَا ( You are our Mawla ) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You.
There is no power or strength except from You. فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ( And give us victory over the disbelieving people ) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship.
Give us victory and make us prevail above them in this and the Hereafter.
Allah said, "I shall," in one narration, and, "I did," in the Hadith that Muslim collected from Ibn `Abbas. Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah, فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ ( And give us victory over the disbelieving people ), he would say "Amin."

By way of response, Allah said: ( Allah tasketh not a soul ) in relation to acts of obedience ( beyond its scope ) beyond its capability. ( For it (is only ) that which it hath earned) of good, and of leaving the discourse of the soul, forgetfulness, error and coercion, ( and against it (only ) that which it hath deserved) of evil, the discourse of the soul, forgetfulness, and coercion. Allah taught the believers thereafter how they should pray to Him so as to lift the discourse of the soul, error, forgetfulness and coercion from them, saying that they should supplicate thus: ( Our Lord! ) O our Lord! ( Condemn us not if we forget ) to obey you, ( or miss the mark! ) regarding your command ( Our Lord! ) O our Lord! ( Lay not on us such a burden ) a covenant which, if we fail to honour, You will prohibit us from wholesome things ( as Thou didst ) as You made it unlawful ( on those before us! ) on the Children of Israel because they broke Your covenant regarding wholesome things: the meat of camels, the fat of bovines, small cattle and other things. ( Our Lord! ) O our Lord! ( Impose not on us that which we have not the strength to bear! ) that in which there is no comfort or benefit for us, and this is what is meant by coercion. ( Pardon us ) all this, ( absolve us ) from it ( and have mercy on us ) by means of it. ( Thou, our Protector ) You are more deserving of protecting us; ( and give us victory over the disbelieving folk ). It is also said that the meaning is as follows: ( Pardon us ) by not turning us into animals as you turned some of the people of Jesus into animals, ( absolve us ) from making the ground swallow us up as you made the ground swallow up Korah ( Qarun ); ( and have mercy on us ) by not being tossed up by the waves as you did to the people of Lot. When the believer called upon Allah with this supplication, Allah lifted from them the discourse of the soul, forgetfulness, error, coercion and absolved them from being turned into animals, making the ground swallow them or being tossed by the waves. All those who follow in their footsteps will be absolved from the same.

Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people.

Page 49 English transliteration