The Messenger has faith in what was sent down to him from his Lord, and the faithful. Each one has faith in God, His angels, His books, and His messengers: "We make no distinction among any of His messengers." They say, "We hear and we obey! Thy forgiveness, our Lord! And to Thee is the homecoming." God takes no soul to task beyond its capacity. It shall have what it has earned, and against it shall be what it has acquired. "Our Lord, take us not to task if we forget or make mistakes. Our Lord, put not upon us a burden such as that Thou hast put on those before us. Our Lord, and do not burden us with what we do not have the strength to bear. And pardon us, and forgive us, and have mercy upon us. Thou art our Patron, so help us against the people of the unbelievers."
This is a declaration of the greatness and eminence of the Messenger at the moment of contemplation. He said, "The Messenger has faith." He did not say, "Thou hast faith." This is how masters and kings are addressed in the manner of declaring their greatness. It is exactly like what He said about Himself at the beginning of the Surah of Opening: "Praise belongs to God." He did not say, "Praise belongs to Me." This was to declare His own greatness and to make manifest His exaltedness and majesty.
The Messenger has faith. Now that He has mentioned faith, the Uprising, the Garden, the Fire, the prayer, the alms tax, retaliation, fasting, hajj, struggle, marriage, divorce, menstruation, the waiting period, expenditure, foster relationship, forswearal, divorce initiated by the wife, inheritance, charity, vows, buying, selling, usury, debts, and ransom; and He has mentioned the stories of the prophets and the signs of His power, God completes the surah by mentioning that His prophet and the faithful assent to the truthfulness of all of it. Hence He says, The Messenger has faith in what was sent down to him from his Lord, and the faithful. This is praise and laudation of the Prophet, who explained these rulings and delivered the message, and of the faithful, for we have recognized, accepted, and held firm to all the rulings, boundaries, stories of the prophets, and marks of God's power and tremendousness that were mentioned.
What is even greater and more majestic is that God Himself gives witness to MuṣṬafā and his faith, and He gives witness to the faithful and their faith. This is a witnessing by their God. It
is a witnessing that faith comes by bestowal. Where are water and dust? What are the universe and Adam? In beginningless solicitude the unitary majesty gave witness to the servant's faith and placed the crown of friendship on his head.
The Pir of the Tariqah said, "O Lord, it is You who made an oath of allegiance between Yourself and the servant without the servant. You gave witness to the servant's faith without the servant. You wrote mercy for the servant against Yourself without the servant. You made a pact of friendship between Yourself and the servant without the servant. It is fitting for the faithful servant to be delighted that You have made a pact of friendship with him, for the basis of friendship's treasure is all light, and the fruit of friendship's tree is all joy. The field of friendship is a vast heart, and the kingdom of paradise is one branch of friendship's tree."
The Messenger has faith in what was sent down to him from his Lord, and the faithful. Both the Messenger and the faithful have faith, but how far apart they are! The faith of the faithful is by way of inference, and the faith of the Messenger is by way of union. Their faith is by means of proofs, and the Messenger's faith is through contemplation and face-to-face vision. The following has been narrated from him:
"I saw my Lord with my eyes on the night of the miʿrāj. My Lord said to me, 'O MuḤammad!
The Messenger has faith in what was sent down to him from his Lord.' "I said, 'Yes.'
"He said, 'Who else?'
"I said, 'And the faithful. Each one has faith in God, His angels, His books, and His messengers; we make no distinction among any of His Messengers, unlike the Jews and the Christians.'
"He said, 'And what do they say?'
"I said, 'They say "We hear Your words and we obey Your command."' "He said, 'You have spoken the truth. Ask, and it will be given to you.' "I said, 'Thy forgiveness, our Lord! And to Thee is the homecoming.
'
"He said, 'I have forgiven you and your community. Ask, and it will be given to you.' "I said, 'Our Lord, take us not to task if we forget or make mistakes.'
"He said, 'I have removed mistakes and forgetfulness from you and your community. And what is it that you dislike?'
"I said, 'Our Lord, put not upon us a burden such as that Thou hast put on those before us.' "He said, 'That belongs to you and your community.'
"I said, 'Our Lord, and do not burden us with what we do not have the strength to bear.' "He said, 'I have done that for you and your community. Ask, and it will be given to you.'
"I said, 'Our Lord, and pardon us against engulfing, and forgive us against casting, and have mercy upon us against deforming.26 Thou art our Patron, so help us against the people of the unbelievers.'
"He said, 'I have done that for you and your community.'"
The Prophet was asked, "What was your recompense on the night that you were taken up?" He said, "I was given the Opening of the Book and the concluding verses of the Surah of the
Cow, and these are among the treasuries of the All-Merciful's Throne that were given to no prophet before me."
(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 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 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 was with Jibril, he heard a noise from above. Jibril 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
(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,
(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:
("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).''
(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 said that Allah said, "I shall (accept your supplication).'' Ibn `Abbas narrated that the Messenger of Allah said that Allah said, "I did (accept your supplication).'' There is the Hadith recorded through various chains of narration that the Messenger of Allah said,
(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.
(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.''
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Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
That is, "Allah will not call to account anyone for not doing something which he could not possibly do: nor will He punish him because he did not abstain from a thing, when he could not possibly abstain from it." It must, however, be clearly understood that an individual himself is not his own judge to decide what he can do and what he cannot do. It is Allah, Who will decide what a certain person could do and what he could not do.
This is the other general principle of the law. Both the rewards and the punishments are really the results and consequences of the acts and deeds of every individual. One will get a reward only for the good deed one has himself done and not for the good acts of someone else. It must, however, be noted that if 'someone has done some good act which goes on producing good results long after his death, all those acts will also be put to his credit in his balance sheet as long as they last. In the same way, if someone has done some evil, which goes on producing evil results long after one's death, all those also will be put against one's account as long as they fast. But all these results, both good and bad, will be the consequences of one's own deeds. In short, a person shall be rewarded or punished only. for that thing to which he himself contributed intentionally and actually. There is no transfer of accounts in the Divine Law of Retribution.
That is, "O Lord, save and protect us from such trials, persecutions and obstacles as were encountered by those who went Your way before us." Although it is the law of Allah that those, who make up their minds to follow the way of Truth, must undergo hard trials and suffer from cruel persecutions, a Believer should pray to Allah to make the way easy for him and should face them with courage when he actually meets with them.
That is, "O Lord, save and protect us from such trials, persecutions and obstacles as were encountered by those who went Your way before us." Although it is the law of Allah that those, who make up their minds to follow the way of Truth, must undergo hard trials and suffer from cruel persecutions, a Believer should pray to Allah to make the way easy for him and should face them with courage when he actually meets with them.
In order to understand the true spirit of this prayer, it should be kept in view that these verses were revealed on the occasion of the Mi'raj (Ascension to Heaven) of the Holy Prophet about a year before his migration to Madinah. At that time the struggle between Islam and kufr had reached its climax and the persecution of the Believers was at its worst. And this was not confined to Makkah alone: there was no place in the whole of Arabia where a Muslim was allowed to live in peace. It was to cope with these circumstances that the Muslims were taught to utter this prayer to Allah. It is self-evident that when the Master Himself teaches the servat the way of begging from Him, the servant gets the conviction that his request will be granted. That is why this prayer tilled the Muslims with extraordinary courage and brought peace of mind to them in the hour of their worst persecution. Moreover, this prayer taught theta to keep their passions under control and within the limits contained in this prayer and not to allow them to turn into wrong channels. That is why it is free from any kind of bitterness against their enemies, and there is not any tinge in it of revenge or of worldliness. This was urgently needed at that time because the Muslims were undergoing greater hardships and monetary losses and suffering untold cruelties and were pressed hard both physically and economically. Incidentally, the contrast between the high ideals contained in their prayer and the persecution which the Believers were suffering at that time brings out clearly the high standard of the spiritual and moral training they were receiving even at that critical time. And that is the high standard of morality that has been laid down for every true believer to attain.
