SURAH AL-BAQARAH (AYAH 281 to 286)

وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ {2:281}

[Q2:281] Wattaqoo yawman turja'oona feehi ilal laahi summa tuwaffaa kullu nafsim maa kasabat wa hum laa yuzlamoon.
[Q2:281] And guard yourselves against a day in which you shall be returned to ALLAH (SWT); then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly.

[Q2:281] Dan peliharalah dirimu dari (azab yang terjadi pada) hari yang pada waktu itu kamu semua dikembalikan kepada ALLAH (SwT). Kemudian masing-masing diri diberi balasan yang sempurna terhadap apa yang telah dikerjakannya, sedang mereka sedikit pun tidak dianiaya (dirugikan). 

This verse sums up the previous verses about spending in the way of ALLAH (SWT). "Every soul will be paid back in full what it has earned" IMPLIES THAT OUR LIFE IN THIS WORLD IS THE SUM TOTAL OF OUR ACTIONS AND INTENTIONS, therefore, OUR LIVES SHOULD ECHO THE ABSOLUTE CHARITY AND LOVE OF THE COMPASSIONATE MERCIFUL.

†  Those who safeguard themselves with full awareness of divine laws and do good will get back what they have invested here in full on the day of reckoning. **Those who oppress, abuse and wrong others shall be punished proportionately to the hurt they have inflicted.

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(2:281) Guard against the disgrace and misery of the bay when you shall return to Allah: there everyone shall be paid in full, for the good or evil one has earned and none shall be wronged.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَىٰ أَجَلٍ مُسَمًّى فَاكْتُبُوهُ ۚ وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا ۚ فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ۚ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ ۖ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ ۚ وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا ۚ وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ ۚ ذَٰلِكُمْ أَقْسَطُ عِنْدَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا ۖ إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ ۗ وَاتَّقُوا اللَّهَ ۖ وَيُعَلِّمُكُمُ اللَّهُ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {2:282}

[Q2:282] Yaa ayyuhal lazeena aamanoo izaa tadaayantum bidinin ilaa ajalimmusamman faktubooh; walyaktub bainakum kaatibum bil'adl; wa laa yaaba kaatibun ai yaktuba kamaa 'allamahul laah; falyaktub walyumlilil lazee 'alaihil haqqu walyattaqil laaha rabbahoo wa laa yabkhas minhu shai'aa; fa in kaanal lazee 'alaihil lhaqqu safeehan aw da'eefan aw laa yastatee'u ai yumilla huwa falyumlil waliyyuhoo bil'adl; wastash hidoo shaheedaini mir rijaalikum fa il lam yakoonaa rajulaini farajulunw wamra ataani mimman tardawna minash shuhadaaa'i an tadilla ihdaahumaa fatuzakkira ihdaahumal ukhraa; wa laa yaabash shuhadaaa'u izaa maadu'oo; wa laa tas'amooo an taktuboohu sagheeran awkabeeran ilaaa ajalih; zaalikum aqsatu 'indal laahi wa aqwamu lishshahaadati wa adnaaa allaa tartaabooo illaaa an takoona tijaaratan haadiratan tudeeroonahaa bainakum falaisa 'alaikum junaahun allaa taktuboohan; wa ashidooo izaa tabaaya'tum; wa laa yudaaarra kaatibunw wa laa shaheed; wa in taf'aloo fa innahoo fusooqum bikum; wattaqul laaha wa yu'allimu kumul laah; wallaahu bikulli shai'in 'Aleem.
[Q2:282] O’ you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as ALLAH (SWT) has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) ALLAH (SWT), his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of ALLAH (SWT) and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to ALLAH (SWT), ALLAH (SWT) teaches you, and ALLAH (SWT) knows all things.

[Q2:282] Hai orang-orang yang beriman, apabila kamu bermu`amalah tidak secara tunai untuk waktu yang ditentukan, hendaklah kamu menuliskannya. Dan hendaklah seorang penulis di antara kamu menuliskannya dengan benar. Dan janganlah penulis enggan menuliskannya sebagaimana ALLAH (SwT) telah mengajarkannya, maka hendaklah ia menulis, dan hendaklah orang yang berutang itu mengimlakan (apa yang akan ditulis itu), dan hendaklah ia bertakwa kepada ALLAH (SwT) Tuhannya, dan janganlah ia mengurangi sedikit pun daripada utangnya. Jika yang berutang itu orang yang lemah akalnya atau lemah (keadaannya) atau dia sendiri tidak mampu mengimlakan, maka hendaklah walinya mengimlakan dengan jujur. Dan persaksikanlah dengan dua orang saksi dari orang-orang lelaki di antaramu). Jika tak ada dua orang lelaki, maka (boleh) seorang lelaki dan dua orang perempuan dari saksi-saksi yang kamu ridai, supaya jika seorang lupa maka seorang lagi mengingatkannya. Janganlah saksi-saksi itu enggan (memberi keterangan) apabila mereka dipanggil; dan janganlah kamu jemu menulis utang itu, baik kecil maupun besar sampai batas waktu membayarnya. Yang demikian itu, lebih adil di sisi ALLAH (SwT) dan lebih dapat menguatkan persaksian dan lebih dekat kepada tidak (menimbulkan) keraguanmu, (Tulislah muamalahmu itu), kecuali jika muamalah itu perdagangan tunai yang kamu jalankan di antara kamu, maka tak ada dosa bagi kamu, (jika) kamu tidak menulisnya. Dan persaksikanlah apabila kamu berjual beli; dan janganlah penulis dan saksi saling sulit-menyulitkan. Jika kamu lakukan (yang demikian), maka sesungguhnya hal itu adalah suatu kefasikan pada dirimu. Dan bertakwalah kepada ALLAH (SwT); ALLAH (SwT) mengajarmu; dan ALLAH (SwT) Maha Mengetahui segala sesuatu. 

EVERYTHING IN THE RELIGION OF ISLAM POINTS TO CLARITY AND CERTAINTY. THEREFORE, ALL CONTRACTS OF DEBT SHOULD BE RECORDED. IT IS INCUMBENT UPON A MUSLIM TO ACT AS *MEDIATOR, *WITNESS, OR *SCRIBE WHEN CALLED UPON TO DO SO. ALL THE PARTIES TO A CONTRACT OF DEBT SHOULD SAFEGUARD THEMSELVES WITH FULL AWARENESS OF ALLAH (SWT)'S LAWS, a reminder which has been repeated twice in this verse, because ALLAH (SWT) knows all things and what He teaches us is for our own good in the larger interest of human society. If we do not follow His guidance then surely we transgress. **THE LAWS PRESCRIBED IN THIS VERSE DEVELOP AND MAINTAIN A PROGRESSIVE, WELFARE-ORIENTED, CIVILISED SOCIAL ORDER.

*Every contract of debt should be written down by a scribe with fairness. *He who owes the debt should dictate without diminishing anything. *If he is unsound or weak in understanding then his guardian should dictate with fairness. *Two witnesses should be chosen to witness the written contract. *If there are not two men, then one man and two women must be called in to witness, so that if one woman errs, the second may remind the other. *If the transaction is for ready merchandise which is given and taken from hand to hand, then there is no blame on any party in not writing it down.

Refer to fiqh for the details pertaining to the contracts of debt. IN THIS VERSE ALLAH (SWT) TEACHES US TO WRITE DOWN AND RECORD THE FACT SO THAT THERE MAY BE NO DISPUTE IN FUTURE. THE ONE VERY IMPORTANT CONSEQUENCE OF LEARNING THE ART OF WRITING IS LITERACY.

Ì  ACCORDING TO THE QUR’AN KNOWLEDGE OR EDUCATION IS THE MOST VALUABLE VIRTUE.

Ü  According to Tabari, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), in order to remove illiteracy, asked the literate pagan captives, after the battle of Badr, to teach reading and writing to the Muslims. In return, he set free one pagan if he had taught writing to ten Muslim boys.

When the Qur’an has asked the faithful to record in writing the transactions between individuals to avoid disputes, THEN IT BECOME all the more imperative THAT THE SAYINGS AND DOINGS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), ONE OF THE TWO MAIN SOURCES OF ISLAMIC IDEOLOGY AND JURISPRUDENCE, SHOULD HAVE BEEN FAITHFULLY RECORDED.

HOWEVER ON ACCOUNT OF POLITICAL EXIGENCY, after the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), it was not done, lest the fighting spirit of the Arab soldiers be adversely affected if their attention was diverted to intellectual progress. [*] Not only was the writing down of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s sayings stopped BUT [*] large libraries in the conquered lands of Egypt and Persia were burned and destroyed in the days of the second caliph on the plea that if those books were in agreement with the Qur’an, they did not need it, and if they were not, then they deserved destruction (Tabari, Yaquti and others).

AS A RESULT OF NOT WRITING DOWN THE SAYINGS AND DOINGS OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), A GREAT MANY DISPUTES SURFACED AMONG THE MUSLIMS, DIVIDING THEM IN SEVERAL SECTS AND SCHOOLS OF THOUGHT.

At a time when the Muslim ummah was conquering far away lands and bringing in camel-laden booties in the streets of Madina, according to the well-known Muslim historian, Amir Ali, in his book "the Spirit of Islam", Ali was giving lectures in the masjid to spread knowledge, wisdom and intellectual progress, which emerged in full force among the later Saracen race.

·         It must be noted that it was Ali who advised the second caliph not to destroy the famous library in Alexandria, which was founded by the Greek scholars.

·         Ali and the men attached with the holy house of the Ahlul Bayt continued to record the traditions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in writing.

·         Bukhari refers to a sahifa maintained by Ali which contained the true dictations of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

·         According to many historians, Abdullah bin Abu Rafi-i, the freed slave of Imam Ali, had produced a recorded document containing the sayings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), narrated by Ali ibne Abi Talib.

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(2:282) O Believers, when you contract a debt for a fixed; *325 term, you should put it in writing. *326 Let a scribe write with equity the document for the parties. The scribe whom Allah has given the gift of literacy should not refuse to write. Let him write and let the one under obligation (the debtor) dictate, and he should fear Allah, his Lord, and should not diminish from or add anything to the terms which have been settled. But if the borrower be of low understanding or weak or unable to dictate (for any reason), then let the guardian of his interests dictate it with equity. And let two men from among you *327 bear witness to all such documents. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. The witnesses should be from among such people whom you approve of as witnesses. *328 When the witnesses are asked to testify, they should not refuse to do so. Do not neglect to reduce to writing your transaction for a specified term, whether it be big or small. Allah considers this more just for you, for it facilitates the establishment of evidence and lessens doubts and suspicions. Of course, there is no harm if you do not put in writing the common transactions you conclude daily on the spot, *329 but in case of commercial transactions you should have witnesses. The scribe and the witnesses should not be harassed: *330 if you do so, you shall be guilty of sin. You should guard against the wrath of Allah; He gives you the knowledge of the right way for Allah has the knowledge of everything.

*325. This is the basis of the rule that the time for the repayment of a loan should be fixed at the time when the loan is transacted. 
*326. When friends and relatives borrow from one another it is generally considered unseemly either to commit these loans to writing, or to have them attested by witnesses. Such an act is considered a sign of distrust. But God enjoins that whenever loans or business transactions take place, their conditions should be recorded in black and white and should be attested by witnesses so that there remains no ground for misunderstanding or dispute. It is mentioned in the Hadith that three kinds of people who air their grievances to God go unheeded. The first is the man who does not divorce his wife despite her being of bad character. The second is the guardian of the orphan who hands over the latter's property to him before his having attained the age of majority. The third is he who loans out his money to a person without making anyone a witness to that transaction. (Cited by Jassas. Ahkam al-Qur'an, vol. 1, p. 481; also Ibn Kathir, in commentary on 4: 5, citing this as a Tradition from Abu Musa al-Ash'ari mentioned bv Ibn Jarir al-Tabari - Ed.) 
*327. That is, from among Muslim males. This shows that wherever one has a choice, one should appoint only Muslims as one's witnesses. In the case of non-Muslim subjects of the Islamic State (ahl al-Dhimmah), however, they may appoint witnesses from among themselves. 
*328. What is implied is that every Tom, Dick or Harry is not worthy of acting as a witness. Rather, persons of high integrity enjoying public credibility should be appointed as witnesses. 
*329. The purpose of this directive is to stress that it is better for even day-to-day sales to be written down, as has become customary nowadays (viz. the issuance of invoices). Such a procedure, however, has not been made obligatory. Likewise, it is not objectionable if neighbouring shopkeepers do not record the frequent transactions that take place between them. 
*330. This means that no person should be compelled to write the document or be its witness. It also means that no party of a dispute should persecute either a scribe or witness for witnessing against the interests of that party. 

وَإِنْ كُنْتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ ۗ وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ {2:283}

[Q2:283] Wa in kuntum 'alaa safarinw wa lam tajidoo kaatiban farihaanum maqboodatun fa in amina ba'dukum ba'dan falyu'addil lazi tumina amaa natahoo walyattaqil laaha Rabbah; wa laa taktumush shahaadah; wa mai yaktumhaa fa innahooo aasimun qalbuh; wallaahu bimaa ta'maloona 'Aleem.

[Q2:283] And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) ALLAH (SWT), his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and ALLAH (SWT) knows what you do.

[Q2:283] Jika kamu dalam perjalanan (dan bermuamalah tidak secara tunai) sedang kamu tidak memperoleh seorang penulis, maka hendaklah ada barang tanggungan yang dipegang (oleh yang berpiutang). Akan tetapi jika sebagian kamu mempercayai sebagian yang lain, maka hendaklah yang dipercayai itu menunaikan amanahnya (utangnya) dan hendaklah ia bertakwa kepada ALLAH (SwT) Tuhannya; dan janganlah kamu (para saksi) menyembunyikan persaksian. Dan barang siapa yang menyembunyikannya, maka sesungguhnya ia adalah orang yang berdosa hatinya; dan ALLAH (SwT) Maha Mengetahui apa yang kamu kerjakan.

THIS VERSE enjoins to take collateral if [1] a proper document of agreement cannot be written down, AND [2] the parties do not trust each other.

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(2:283) If you are on a journey and cannot find a scribe to write the document, then transact your business on the security of a pledge in hand. *331 And, if any one transacts a piece of business with another merely on trust, then the one who is trusted should fulfil his trust and fear Allah, his Lord And never conceal evidence *332 for he who conceals it, has a sinful heart: Allah knows everything that you do.

*331. This does not mean that pledge transactions are confined to journeys alone. These transactions have been specially mentioned in the context of journeys because during journeys people often have to resort to pledge transactions. Moreover, it has not been laid down that pledge transactions may be entered into only when a scribe is not available to write down the transaction. It is also permissible, if the lender is not satisfied merely with the written promise of the repayment of the loan, for the borrower to seek a loan by pledging some property to the lender. But since the Qur'an urges its followers to be generous in their dealings, and since it is inconsistent with high standards of moral excellence not to make loans to needy persons without keeping some property in custody, the Qur'an has abstained from mentioning this form of dealing even though it is permissible.
It should also be noted that the purpose of taking a pledge is merely to assure the lender the return of his loan. He has no right at all to benefit from the pledged property. If a person lives, say, either in the building which has been pledged, or pockets its rent, he is guilty of taking interest. There is no essential difference between charging interest directly and using the pledged property. If, however, either cattle or beasts of burden have been pledged, they can be milked and used for transport in lieu of the fodder that one provides them during the period of custody.
*332. Concealing true evidence applies both to a person not appearing to give evidence and to his avoidance of stating facts. 

لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ ۖ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {2:284}

[Q2:284] Lillaahi maa fissamaawaati wa maa fil ard; wa in tubdoo maa feee anfusikum aw tukhfoohu yuhaasibkum bihil laa; fayaghfiru li mai yashaaa'u wa yu'azzibu mai yashaaa’u; wallaahu 'alaa kulli shai in qadeer.
[Q2:284] Whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; and whether you manifest what is in your minds or hide it, ALLAH (SWT) will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and ALLAH (SWT) has power over all things.

[Q2:284] Kepunyaan ALLAH (SwT)-lah segala apa yang ada di langit dan apa yang ada di bumi. Dan jika kamu melahirkan apa yang ada di dalam hatimu atau kamu menyembunyikannya, niscaya ALLAH (SwT) akan membuat perhitungan dengan kamu tentang perbuatanmu itu. Maka ALLAH (SwT) mengampuni siapa yang dikehendaki-Nya dan menyiksa siapa yang dikehendaki-Nya; dan ALLAH (SwT) Maha Kuasa atas segala sesuatu. 

THE HEAVENS AND THE EARTH, AND ALL THAT THEY CONTAIN, **SEEN AND UNSEEN, **MATERIAL AND SPIRITUAL, ALWAYS BELONG TO ALLAH (SWT). He, to whom everything belongs, will take you to account for your transaction with His belongings. **EVIL THOUGHTS and **INTENTIONS, even if not translated into actions, are liable to be examined for penalisation.

Say (O’ Muhammad): Whether you hide that which is in your hearts or manifest it, ALLAH (SWT) knows it. He knows whatever is in the heavens and whatever is in the earth, and ALLAH (SWT) has power over all things. (Ali Imran 3:29)

Imam Ali says:

ALLAH (SWT) requites His servants by that which is in their hearts.

“He forgives whomever He wills and punishes whomever He wills. He alone knows who deserves forgiveness, as mentioned in verse 271 of this surah: "and this will do away with some of your evil deeds;" and what type of sins earn definite punishment. IT IS ALLAH (SWT)'S WILL THAT PREVAILS BUT NEVER WITHOUT JUSTICE.

r  "And whether you manifest what is in your minds or hide it (intentions and motives), ALLAH (SWT) will call you to account according to it"; makes it clear that there is no room for treating this verse as abrogated.

ALL ACTIONS OF ALLAH (SWT), INCLUDING REWARD AND PUNISHMENT, ARE THE IMMEDIATE EFFECTS OF HIS WILL. It does not mean that His actions are arbitrary. HIS JUSTICE, WISDOM, GRACE, LOVE AND MERCY ARE REFLECTED IN HIS WILL. There is no contradiction in His attributes which play a very important role in shaping His will. His will follows His wisdom.

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(2:284) To Allah belongs whatever *333 is in the heavens and the earth. *334 " Allah will call you to account for what is in your minds whether you disclose it or hide *335 it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything. *336

*333. These are the concluding observations on the subject. Just as this surah opened with an enunciation of the basic teachings of religion, so the fundamentals upon which Islam rests are reiterated in the concluding section of the surah, It is useful to go through the first section of this surah (see verses 1-5) while reading these concluding verses. 
*334. This is the first fundamental principle of Islam. That God is the Sovereign of the heavens and the earth and all they contain, and that it is improper for man not to bend himself in obedience and service to God.
*335. This sentence mentions two other matters. First, that man is individually responsible to, and answerable before, God. Second, that the Lord of the heavens and the earth, before Whom man is answerable, is All-Knowing. Thus, nothing is concealed from Him, not even intentions and thoughts which lie hidden deep in the hearts and minds of people. 
*336. This refers to God's absolute authority. He is not bound by laws framed by others which might limit Him to operating in a certain manner. He is an absolute sovereign and has the full power either to punish or pardon people.

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ {2:285}

[Q2:285] Aamanar-Rasoolu bimaaa unzila ilaihi mir-Rabbihee walmu'minoon; kullun aamana billaahi wa Malaaa'ikathihee wa Kutubhihee wa Rusulih laa nufarriqu baina ahadim-mir-Rusulihee wa qaaloo sami'naa wa ata'naa ghufraanaka Rabbanaa wa ilaikal-maseer.

[Q2:285] The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in ALLAH (SWT) and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course.

[Q2:285] Rasul telah beriman kepada Al Qur'an yang diturunkan kepadanya dari Tuhannya, demikian pula orang-orang yang beriman. Semuanya beriman kepada ALLAH (SwT), malaikat-malaikat-Nya, kitab-kitab-Nya dan rasul-rasul-Nya. (Mereka mengatakan): "Kami tidak membeda-bedakan antara seseorang pun (dengan yang lain) dari rasul rasul-Nya", dan mereka mengatakan: "Kami dengar dan kami taat". (Mereka berdoa): "Ampunilah kami ya Tuhan kami dan kepada Engkaulah tempat kembali". 

**Please study this verse with reference to the commentary of verse 2:253 of this surah and verse 17:55 of Bani Israil.

ALL THE HEAVENLY SCRIPTURES ARE FROM THE CREATOR LORD. THERE ARE DIFFERENCES BETWEEN THE PROPHETS BUT NO DIFFERENTIATION. THE MESSAGE IS THE SAME: worship ALLAH (SWT), and trust in His all encompassing mercy, as transmitted through His messengers. THE TRUE FAITHFUL **BELIEVE IN ALLAH (SWT), **HIS MESSENGERS, **HIS ANGELS AND **HIS BOOKS. Please refer to verse 177 of this surah. ISLAM IS A UNIVERSAL RELIGION.

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(2:285) The Messenger has believed in the Guidance which has been sent down to him from his Lord, and those who believe in the Messenger have also sincerely accepted the same. They all believe in Allah, His Angels, His Books and Messengers. And they say, "We do not discriminate against any of His Messengers. We have heard the Message and submitted to it. Our Lord, we look up to You for forgiveness, for to You we shall all return." *337

*337. This verse outlines what one is required to believe in and what should be the distinguishing characteristics of one's conduct. THEY CONSIST OF THE FOLLOWING: BELIEF IN GOD, IN HIS ANGELS, IN HIS BOOKS, IN ALL HIS MESSENGERS (INSTEAD OF SOME RATHER THAN OTHERS), AND IN THE FACT THAT ULTIMATELY ONE WILL HAVE TO STAND BEFORE GOD'S JUDGEMENT. These are the five fundamental articles of faith in Islam. Having accepted them, the only proper attitude for a Muslim is to cheerfully accept and follow whatever directives he receives from God. Instead of exulting in his moral excellence he should be humble and should constantly seek God's forgiveness and mercy. 

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.

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