Verse 286 of Surah Al-Baqarah, as the concluding passage of this blessed chapter, portrays a profound supplication from the believers, wherein they beseech Almighty God for the facilitation of duties, the lifting of burdensome loads, and the forgiveness of sins. This verse, by focusing on the concept of the self (nafs) and the internal content of the human being, distances itself from superficiality and formalism, addressing instead individual and collective responsibilities within the Divine order. An analysis of this verse from theological, psychological, and sociological perspectives opens a novel window toward understanding the Divine wisdom in regulating duties and the role of social evolution in Islamic law. This treatise, employing a scientific and systematic approach, examines the profound meanings of this verse and critiques the culture of superficiality in the Islamic community, utilising distinguished allegories to elucidate the concepts for a specialised audience.
رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۚ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
Our Lord, impose not upon us a burden like that which You imposed upon those before us. Our Lord, lay not upon us that which we have no ability to bear. Pardon us, forgive us, and have mercy upon us. You are our Protector, so help us against the disbelieving people.
This verse is a supplication through which believers request from the Almighty that their duties be proportionate to the ordinary human capacity and that they be spared the heavy burdens imposed upon former nations and the tasks beyond endurance. The emphasis on the self (nafs) and the repetition of the pronoun na (meaning us) in this verse indicate a focus on the internal content of the human being and the collective identity of the Ummah.
Within the verse, two expressions, l tamil and l tuammiln, are utilised, each referring to an aspect of duty. L tamil denotes duties within ordinary human capacity, such as avoiding a particular path or observing certain simple ordinances. Conversely, l tuammiln refers to duties beyond ordinary human capacity, such as the command kill yourselves (اقْتُلُوا أَنْفُسَكُمْ) imposed on former nations in previous scriptures.
The term isr refers to burdensome yet bearable obligations, whereas m l qah lan bihi denotes obligations beyond normal human capacity. This distinction signifies Divine justice and mercy in assigning duties that align with human natural capacity.
Divine obligations within the Islamic system are calibrated according to the ordinary capacity of humans, not exceptional or extraordinary abilities. For instance, refraining from fishing or choosing a particular route falls within ordinary human capacity, whereas killing oneself or burdensome duties imposed on former nations exceed this capacity.
Many traditional Quranic commentaries, due to a lack of scientific and sociological approaches, have distanced themselves from the profound meanings of the verses by adding unnecessary prefixes and suffixes. This approach impedes precise comprehension of the theological and psychological concepts within the verses.
The supplication like that which You imposed upon those before us indicates the distinction between Islamic Sharia and previous religions. Former nations, such as the Children of Israel, received heavier duties due to the frailty of social (qb) and effective (fil) requisites. Conversely, the Islamic Ummah, owing to intellectual, cultural, and technological maturation, has been exempted from such heavy duties.
Attributing facilitation of duties solely to the presence of the Prophet or the Imams is a misguided perspective that implies arrogance. This viewpoint contradicts Divine justice, which adjusts obligations based on ordinary capacity and social development.
The difference between the Islamic Ummah and previous nations lies in two dimensions: the social (qb) society and human conditions and the effective (fil) Divine guidance. The Islamic society, through intellectual, cultural, and technological progress, has transcended the limitations of previous nations, while its effective guidance, via the Prophet and Imams, has attained superiority.
Social advancements, such as ease of travel compared to the past, exemplify the social maturation of the Islamic community. This evolution obviates the need for heavy duties, such as suicide or deprivation of good provisions, prevalent in prior Sharia systems.
Verse 286 of Surah Al-Baqarah, with its repeated emphasis on na (approximately 20 times in this verse and preceding verses), focuses on the internal essence of the human being (nafs), rather than external actions. The Islamic society, due to tendencies towards superficiality (hypocrisy and ostentation), has neglected internal contents such as purity, courage, and perfection.
The Islamic society displays a proclivity towards sorrowful expressions, such as excessive mourning ceremonies, while neglecting religious joy. This inclination can be construed as a sign of psychological imbalance and cultural deficiency within the religious ethos.
Institutions of religious science, due to their focus on externals and neglect of inner content, have been deprived of global influence and necessary credibility. This critique underscores the urgent need for reform in religious education systems.
The imposed war (the Iraq-Iran war), as a social laboratory, demonstrated that ordinary individuals possessing a strong inner essence, unlike ostentatious elites, displayed sacrifice and selflessness. This experience emphasises the importance of the essence of the self during crises.
The elites of society, particularly within religious sciences, participated less actively during crises such as the imposed war. This reality highlights their social responsibility and the necessity of their active presence in sacrifice arenas.
Imam Hussain (peace be upon him), by sacrificing his entire being at Karbala, presented a perfect model of the essence of the self. This sacrifice manifests the significance of inner sincerity and authenticity in religious practice.
Verse 286 of Surah Al-Baqarah, through the supplication of believers for the facilitation of duties and the plea for forgiveness, offers a theological and sociological system emphasising the inner essence of the human being (nafs) and the social and effective maturation of the Islamic Ummah. Islamic Sharia, considering social progress and the guidance of the Infallibles, distances itself from the heavy duties of former nations and focuses on facilitation and Divine mercy. Nonetheless, the Islamic societys inclination towards superficiality and symbolic mourning has detracted attention from inner qualities such as purity, courage, and perfection. The experience of the imposed war revealed that ordinary individuals with robust inner essence performed acts of sacrifice in contrast to superficial elites. This verse, by stressing the nafs and inviting self-awareness, calls humanity to reflect upon its internal essence and to rectify social afflictions, emphasising the necessity of reconstructing religious culture on the foundations of sincerity and inwardness.
Under the supervision of Sadegh Khademi
