Verse 286 of Surah Al-Baqarah, as a brilliant gem concluding this blessed chapter, elucidates the fundamental principles of divine obligation, the justice and wisdom of the Lord, and the supplications of the believers in a profound and multilayered framework. This verse, which portrays a spiritual dialogue between the servants and the Creator, opens a window towards a deeper understanding of the human relationship with the divine system of obligation from theological, epistemological, and psychological perspectives. In this study, relying on the content of the delivered lectures and scholarly analyses, an endeavour has been made to articulate all dimensions of this verse with academic precision and an elevated, refined language style. The structure of this writing, organised systematically and utilising literary allegories, is designed to elucidate the concepts clearly for specialised academic audiences while preserving fidelity to the original text.
L yukallifu llhu nafsan ill wusah. Lah m kasabat wa alayh m iktasabat. Rabbana l tukhidhna in nasn aw akhan. Rabbana wa l tamil alayn iran kam amaltahu al alladhna min qablin.
God does not burden any soul except according to its capacity. To it belongs whatever it has earned, and against it whatever it has committed. Our Lord, do not reprimand us if we forget or err. Our Lord, do not impose upon us a burden as You imposed upon those before us.
Verse 286, as the conclusion of Surah Al-Baqarah, with its depth and complexity, plays a pivotal role in summarising the doctrinal and ethical contents of this chapter, necessitating profound reflection on its meanings.
This verse, situated at the conclusion of Surah Al-Baqarah, serves as a sagacious closure encompassing all theological, ethical, and practical discussions of the chapter. The complexity and gravity of this verse lie not only in its lexical structure but also in the depth of its meanings and concepts, which require intellectual exertion and deep contemplation for proper understanding.
Key Point: Verse 285 affirms the faith of the Messenger and the believers, whereas verse 286 depicts the believers dialogue with God, reflecting a bilateral interaction between servant and Lord.
The preceding verse (285), affirming the faith of the Messenger and the believers, speaks from Gods perspective and proclaims the realisation of faith. Conversely, verse 286 is articulated from the believers viewpoint, expressing their conviction in divine justice and wisdom. This bilateral interaction, as a spiritual discourse, illustrates a dynamic relationship between humankind and the Creator, wherein God confirms the servants faith and the servants praise Gods sagacious attributes.
Key Point: The Quran is a modern and complex book whose profound understanding necessitates divine assistance and intellectual endeavour; simplistic interpretation constitutes an injustice to this sacred text.
The Quran, akin to a deep and boundless ocean, possesses multiple layers of meaning that transcend superficial reading. This complexity, evident also in the lexical and substantive structure of verse 286, demands from the scholar scientific precision and a profound approach to extract meanings. Simplistic or limited interpretations reduce the truth of the Quran and constitute an injustice to its reality.
Key Point: Reciting the Quran is not mere vocalisation but involves comprehension and contemplation of its verses, requiring intellectual effort and divine assistance.
The Quranic command, "Faqra m tayassara min al-Qurn" (Al-Muzzammil: 20), referring to possible recitation, is not restricted to mere vocal recital but is an invitation to understanding and reflection upon meanings. This principle attains double significance especially in verse 286, which is semantically profound and complex. Comprehension of the verses, particularly for non-Arabic audiences, demands linguistic, epistemic knowledge and deep reflection, guiding beyond superficial recitation towards grasping the truth.
Key Point: The phrase "L yukallifu llhu nafsan ill wusah" expresses the believers conviction in divine justice and wisdom in assigning obligations proportional to human capacity.
This phrase, uttered from the believers perspective, testifies to their firm belief in divine justice. Obligation, as a burden placed upon humans, is in this verse restricted to the ordinary capacity (wus) of the human being. This principle manifests Gods wisdom and mercy in not burdening any soul beyond its capacity, thus revealing divine justice in the system of obligation.
Key Point: Kalf signifies the burden or hardship imposed on a person, and wus denotes the ordinary capacity of a human to which the obligation is limited.
The Arabic term kalf refers to a burden placed upon a person, whether light, like a soft blanket, or heavy, like divine punishment. This metaphor, elegantly drawn in the lectures, views obligation as a blanket which sometimes rests gently and sometimes heavily upon a person. However, wus, representing the ordinary capacity and ability of the human, is the standard by which God sets obligations. This wus encompasses not exceptional or conditional capacities, but daily and conventional abilities of humans, indicating divine facilitation (taysr).
Key Point: The restriction expressed in "ill wusah" limits the obligation to the ordinary human capacity, emphasising divine precision and certainty in the system of obligation.
The exclusive structure "l... ill" in this verse confines the obligation strictly to human capacity and excludes any additional emphasising modifiers. This exclusivity, unlike affirmative sentences which may admit further emphasis, reflects the certainty and clarity of the divine criterion. Thus, God ensures that no obligation will exceed human ability, highlighting divine mercy and wisdom in the order of creation.
Key Point: Humans are created free but not released; obligation guides them from release towards freedom and responsibility.
Within the divine order, humans are created as free beings; however, this freedom does not imply release or abandonment. Release, attributed in the lectures to animals, is a defect leading to disorder and lack of responsibility. Freedom, conversely, is a perfection that situates humans within the framework of obligation and accountability. Obligation, as a divine rope, rescues humans from the abyss of release and guides them towards the perfection of freedom. This distinction, also examined psychologically, demonstrates that obligation is not an impediment to freedom but guarantees its realisation.
Key Point: Release is a deficiency and freedom is perfection; obligation directs humans from release towards order and responsibility.
From a psychological standpoint, release is likened to a physical fall from ones orbit, resulting in disorder and deficiency. Freedom is a movement within a regular and purposeful orbit aligned with divine obligation. Humans, made responsible by obligation, differ from the animalistic release and ascend to an exalted status. This analysis emphasises obligations role in human psychological and ethical growth, indicating that being bound by obligation has intrinsic value elevating human dignity even before the performance of any duty.
Key Point: To it belongs what it has earned refers to reward for good deeds, and against it what it has committed denotes punishment for wrong deeds, illustrating divine justice in recompense.
This segment of the verse, referring to reward and punishment for deeds, clearly delineates the divine justice system. To it belongs what it has earned signifies the benefit and reward accrued from righteous deeds, whereas against it what it has committed indicates accountability and punishment due to evil deeds. This duality, as two scales of divine justice, reflects the precision and wisdom of the Lord in evaluating human actions.
Key Point: The supplications "Rabbana l tukhidhna in nasn aw akhan" and "l tamil alayn iran" are requests from the believers for facilitation and exemption from accountability.
The believers in this verse, with humility and modesty, implore God for mercy and facilitation. The prayer Our Lord, do not reprimand us if we forget or err manifests their awareness of human frailty and trust in divine mercy. Moreover, the plea Our Lord, do not impose upon us a burden indicates their request for ease and liberation from heavy obligations, which compared to prior nations, evidences divine favour upon the Islamic community.
Key Point: The obligations of the Islamic community, relative to previous communities, are easier and errors and forgetfulness are excused.
Islamic law, by easing obligations and exempting from error and forgetfulness, represents divine favour to the Prophets (PBUH) community. This facilitation, echoed in the believers prayer, manifests divine mercy and wisdom that reduce obligations to a minimum to avoid burdening servants excessively. This principle acts as a cooling breeze amid the heat of obligation, inviting humans to embrace responsibility with tranquillity and confidence.
Key Point: Human inclination towards comfort sometimes regards even minimal obligations as burdensome, underscoring the necessity of self-discipline and acceptance of responsibility.
Due to their propensity for comfort, humans occasionally find even minimal duties onerous. This critique, eloquently articulated in the lectures, calls the researcher to cultivate self-discipline and strengthen willpower in order to undertake divine obligations diligently. Comfort-seeking, like a shadow cast over human resolve, obstructs the attainment of complete freedom and responsibility.
Key Point: Accurate understanding of obligation and capacity necessitates reevaluation of interpretive frameworks and attention to religious psychology.
Certain interpretations, emphasising less than capacity (dna wus), distort the meaning of the verse. Wus denotes the ordinary human capacity, not less, and this principle requires revisiting interpretive systems. Psychologically, obligation is confined to ordinary capacity, not to conditional capacities manifested under exceptional circumstances. This reevaluation, akin to reconstructing an ancient edifice, enriches our understanding of human obligation and responsibility.
Verse 286 of Surah Al-Baqarah, as a mirror reflecting the truth of the relationship between humans and God, sagaciously elucidates the principles of obligation, justice, and divine mercy. The believers, by articulating their faith in Gods justice and wisdom, limit obligation to ordinary human capacity, and God responds by confirming this belief. Obligation, as a burden upon humans, is not an impediment to freedom but rather guides towards the perfection of responsibility and order. The believers supplication for exemption from accountability and facilitation of obligations reveals their humility and trust in divine mercy. This verse, emphasising knowledge, responsibility, and facilitation, summons humans to accept obligations and seek Gods mercy, while highlighting the necessity for reevaluation of interpretive and psychological frameworks for deeper comprehension of obligation. This study, inspired by the lectures of religious scholars, constitutes a step towards profound understanding of the Holy Quran and its connection with human sciences.
Supervised by Sadegh Khademi
