ALLAH (SWT) DOES NOT ASK MAN TO DO THAT WHICH IS BEYOND HIS CAPACITY, NOR DOES HE IMPOSE A DUTY TO DO THAT WHICH IS DIFFICULT FOR MAN.

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ 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 {2:286}

[Q2:286] Laa yukalliful-laahu nafsan illaa wus'ahaa; lahaa maa kasabat wa 'alaihaa maktasabat; Rabbanaa la tu'aakhiznaa in naseenaaa aw akhtaanaa; Rabbanaa wa laa tahmil-'alainaaa isran kamaa hamaltahoo 'alal-lazeena min qablinaa; Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bih wa'fu 'annaa waghfir lanaa warhamnaa; Anta mawlaanaa fansurnaa 'alal qawmil kaafireen.
[Q2:286] ALLAH (SWT) does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! Do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.

[Q2:286] ALLAH (SwT) tidak membebani seseorang melainkan sesuai dengan kesanggupannya. Ia mendapat pahala (dari kebaikan) yang diusahakannya dan ia mendapat siksa (dari kejahatan) yang dikerjakannya. (Mereka berdoa): "Ya Tuhan kami, janganlah Engkau hukum kami jika kami lupa atau kami tersalah. Ya Tuhan kami, janganlah Engkau bebankan kepada kami beban yang berat sebagaimana Engkau bebankan kepada orang-orang yang sebelum kami. Ya Tuhan kami, janganlah Engkau pikulkan kepada kami apa yang tak sanggup kami memikulnya. Beri maaflah kami; ampunilah kami; dan rahmatilah kami. Engkaulah Penolong kami, maka tolonglah kami terhadap kaum yang kafir". 

Wusat means extent or ability with ease. IT IMPLIES THAT ALLAH (SWT) EXPECTS FROM YOU AS MUCH AS YOU ARE ABLE TO GIVE WITH EASE, FOR WHICH YOU HAVE TO GO TO THE EXTENT OF YOUR POTENTIAL.

Ì  IT REFUTES THE DOCTRINE OF DETERMINISM (JABR). ALLAH (SWT) DOES NOT ASK MAN TO DO THAT WHICH IS BEYOND HIS CAPACITY, NOR DOES HE IMPOSE A DUTY TO DO THAT WHICH IS DIFFICULT FOR HIM. "HE has not laid upon you in religion any hardship (AL HAJJ 22: 78)"

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has also said:

"I have brought you a very easy religion with a great many facilities."

Kasb and its derivatives have been used in the Qur’an mostly in the meaning of consequences of action, and sometimes for taking into consideration the inclination to do an act.

µ  The determinist school WRONGLY DIFFERENTIATES BETWEEN **THE ACT and **WHAT IT EARNS, by saying that "the act" is done by ALLAH (SWT) BUT man earns its recompense.

       This school of thought is unable to explain how the act can be separated from its consequences exactly as the Christians cannot make clear the theory of trinity. "Do not lay on us a burden (isr) such as You laid on those before us!" implies that the duties and injunctions for the believers, before the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), were very hard and difficult; and the word isr (burden) also used in verse 7:157 of al A-raf, carries the undertaking that it will be removed.

THROUGH THE PRAYER MENTIONED IN THIS VERSE the supplicant prays for [1] the triumph of truth over falsehood AND [2] victory of belief over disbelief, AND [3] the suppression of satanic tendencies by godliness.

IT IS A PRAYER TO ALLAH (SWT) [a] not to inflict on us situations that may result in us committing misdeeds, AND [b] to acknowledge our limitations as we expect it from our Lord, provided we work at our maximum capacity, as expected from us; AND [c] to rejuvenate us by wiping clean all traces of errors and mistakes; and have mercy on us through pardon (afwu).

Those who believe in the oneness (Tawhid) of ALLAH (SWT) expect from their Lord protection, mercy, guardianship and the ultimate prevalence of true iman throughout the world. THIS SUPPLICATION REFLECTS ALLAH (SWT)'S OWN LAWS AND PROMISES. 

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(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

*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.