QURAN - IRE FORM 2 Notes

• Ulumul Qur’an
• Wahyi
  • Modes of Wahyi
• Revelation of the Qur’an
  • Stage One: From Lawhul Mafudh to Baitul Izzah
  • Stage Two: From Baitul Izza to the Prophet
• Recording and Compilation of the Qur’an
  • Compilation of the Qur’an
• Ayat Ul Kursiy [Q 2:255]
  • Teachings of the verse
• The Last Three Ayas of Surat Ul Baqara [Q 2:284-286]
  • Teachings of the verses

Ulumul Qur’an

• In Book One, we defined Ulumul Qur’an as a scientific study dealing with various fields related to Quran.
• Can you mention some of the components included in this scientific study?
• From the various components, you have mentioned above, we shall learn about Wahyi.

Wahyi

• Wahyi is an Arabic terminology, which comes from the root word ‘Awha’, which means inspiring, giving direction or guidance on an issue.
• Technically, it refers to the methods or ways through which Allah (SWT) used to communicate to the prophets and other creatures.
• Communication is an important tool for human beings.
• Communication between human beings or creatures may take different forms.
• The modes of communication between the human beings are different from those observed in the animals and other creatures.
• Likewise, Allah (SWT) has His own ways of sending information to the creatures as He says in the Qur’an:
  “It is not fitting for a man that Allah (SWT) should speak to him except by inspiration, or from behind a veil, or by sending a messenger to reveal with Allah (SWT)’s permission what Allah (SWT) wills: For He is Most High, Most Wise.” [Q 42:51]
• Some examples of this communication:
  • When Nabi Ibrahim broke the idols, his people decided to set him on fire but Allah (SWT) inspired the fire to be cool on him. The following verse of the Qur’an gives this inspiration of Allah (SWT) to the fire. “We (Allah (SWT)) said: ‘O fire! Be you coolness and safety for Ibrahim (Abraham)” [Q 21:69] this is a form of communication from Allah (SWT) to the fire.
  • The dry earth is inspired by Allah (SWT) to give produce for the human beings so that they can have food for nourishment from it. Allah (SWT) says, “And a sign for them is the dead land. We give it life and We bring forth from it grains so that they eat thereof.”[Q 36:33]
  • Allah (SWT) inspired the Hoopoe (Hud Hud) with knowledge of detecting the acts of shirk committed by the Queen of Saba’ (Bilqis) and the ability to report it to Nabi Suleiman. Read this from Qur’an 27:30-37.

Modes of Wahyi

• The examples we have seen above show that Allah (SWT) can communicate to His creatures in various ways.
• The ways through which Allah (SWT) communicated to His Prophets can be divided into two;
• Direct and Indirect modes.

Direct Mode

• In this mode of Wahyi, Allah (SWT) speaks directly to the prophet without sending a messenger (Angel). The prophets would hear Allah (SWT)’s voice without seeing his image.
• This form of Wahyi includes the following:
  • As spoken words behind a veil. A veil is a form of barrier which is intended to block the Prophet from seeing Allah (SWT) during the process of revelation. For example, during the Night of Isra Wal Miiraj the prophet spoke to Allah (SWT) at ‘Arsh behind a veil of a cloud. In Sura A’ Taha (Q 20:9-14) Allah (SWT) speaks to prophet Musa (AS) behind a veil of fire. 
  • Through inspiration. Inspiration is a spiritual experience where one is guided by Allah (SWT) to do something good. The Prophets were inspired through guided visions of events taking place when they were fully awake in the form of Wahyi. One would consciously become an active participant while following orders to do a given action. For example:
    Allah (SWT) inspired Nabi Issah to speak at infancy when his mother was accused of being unchaste. Allah (SWT) says, “He (Issah) said: ‘Verily I am a slave of Allah (SWT), He has given me the scripture and made me a Prophet; And He Has made me blessed wheresoever I be, and Has enjoined on me Swalat (prayer), and Zakat, as long as I live. And dutiful to my mother, and made me not arrogant, unblest. And Salaam (peace) be upon me the day I was born, and the day I die and the day I shall be arisen alive.” [Q 19:33]

Indirect Mode

• The indirect mode of Wahyi is shown when Allah (SWT) uses an intermediary subject that bridges the gap between Him and His prophet.
• A link is used to transmit the message to the intended prophet.
• It takes two forms which we shall discuss below:
  • Through Angel Jibril (AS): Allah (SWT) created Angel Jibril (AS) and gave him the role of taking His divine message to the prophets. He used to take the message to the prophets without tampering with it. Allah (SWT) says, “Say ( O Muhammad) Ruhul Qudus [Jibril] has brought it down (the Qur’an) from your Lord with truth and it may make firm and strengthen (the faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allah (SWT) as Muslims) [Q16:102] You can also refer to Quran [Q 2:97]
  • Through dream: A dream is a form of visualization of events while one is in a sleep. Human beings often have dreams during sleep. Events in these dreams might turn out to be true but many a time they are not true. A true dream is guidance from Allah (SWT) to a chosen person. Several prophets used to get guidance in the form of dreams. Prophet Yusuf (AS), for example, told his father “(Remember) When Yusuf (Joseph) said to his father: “O my father! Verily, I saw (in a dream) eleven stars and the sun and the moon-I saw them prostrating themselves to me.” [Q 12:4] His father warned him not to reveal the dream to his brothers because it was a sign and a revelation from Allah (SWT) that he had been chosen by Allah (SWT) among the family of Yaqub as a great leader, interpreter of dreams and a prophet. 
    
    Prophet Ibrahim (AS) also saw in a dream Allah (SWT) commanding him to offer his son (Ismail) as a sacrifice. Allah (SWT) says, “And when he (his son) was old enough to walk with him, he said: ‘O my son! I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allah (SWT)). So look what you think!’ He said: ‘O my father! Do that which you are commanded, inshaAllah (if Allah (SWT) wills), you shall find me of as-Sabirun (patient) then, when they had both submitted themselves (to the will of Allah (SWT), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering); We called out to him: ‘O Ibrahim!(Abraham!) You have fulfilled the dream!’ Verily, thus do We reward the Muhsinun (good doers) verily, that indeed was the manifest trial.” [Q 37:102-106]

Revelation of the Qur’an

Read Qur’an [Q: 1 163-165]

• In Book one, we learnt the various roles played by Angel Jibril in the revelation of the Qur’an.
• It is important to note that his role did not only start with the revelation of the Qur’an to the Prophet but he first had to lower it from Lawhil Mahfudh, the well preserved Tablet (a tablet is a flat piece of stone that has words written on it) to a station in the lowest heaven referred to as "Bayt al-'Izzah" (The House of Honor or Power).
• During this process, Allah (SWT) brought down the Qur’an in one volume.
• From the above explanation, we learn that the Qur’an was send down in two stages.

Stage One: From Lawhul Mafudh to Baitul Izzah

• Before the Qur’an reached the prophet, Allah (SWT) had preserved it in the heavens.
• Allah (SWT) says in the Qur’an "Nay! This is a Glorious Qur’an, inscribed in a Preserved Tablet" [Q 85:21-22]
• Here, Allah (SWT) sent Angel Jibril (AS) to bring the Qur’an from Lauhil Mahfudh, the well Preserved Tablet (in the Seventh Heaven) down to the First Heaven (sky) and placed it in Baitul Izza, 'Place of Power or Honor'.
• The Qur’an mentions the Preserved Tablet and tells us that it was sent down during a specific night.
• Allah (SWT) says, "Verily, We have sent it (this Quran) down in the Night of Al Qadr (Decree)." [Q 97:1].
• Allah (SWT) also says, "By the Book that makes things clear; - We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil). In the (Night) is made distinct every affair of wisdom." [Qur’an 11:2-4]
• These two verses show that the Holy Qur’an was revealed in a single blessed night in the month of Ramadhan, the ‘Night of power’.

Stage Two: From Baitul Izza to the Prophet

• Baitul Izza (the house of honour) is found in the lowest heavens.
• After the Qur’an had been lowered down from Lawhul Mahfudh, Allah (SWT) instructed Angel Jibril (AS) to send it down to the Prophet (SWT) over the twenty three year period of his Prophethood.
• The verses were revealed gradually from Baitul Izza in order to provide the required guidance to mankind.
• It is important to note that the Qur’an was revealed in only one mode; that is through Angel Jibril (AS).
• The Angel would come in various forms as we have earlier mentioned at the beginning of this subtopic.
• In many case, Allah would send Angel Jibril when the Prophet was in difficult situations.

Recording and Compilation of the Qur’an

• Keeping of records is very essential in the day to day life.
• During the revelation of the Qur’an, it was very important for the verses revealed to be recorded by the Prophet (PBUH) and his companions.
• The Prophet (PBUH) used to receive complete verses or parts of verses, or passages or complete surahs (chapters), as he was commanded by Allah (SWT).
• When Angel Jibril (AS) brought down to the prophet Muhammad (PBUH) a passage of the Qur’an, he did not bring it in any written material.
• This is explained when Allah (SWT) says, “And even if We had sent down to you (O Muhammad) a message written on paper so that they could touch it with their hands, the disbelievers would have said: ‘This is nothing but obvious magic!” [Q 6:7]
• The Angel would recite it to him and the Prophet (PBUH), would immediately memorize it with keenness.
• The prophet used to encourage his companions to memorize the verses and regularly recite it.
• Abubakar would recite it in front of his house in Makkah while Abdallah ibn Masoud was the first companion to publicly recite the Qur’an in Makkah.
• This made majority of the companions to memorize the Quran.
• Like Abubakar Aswiddiq (RA), Umar (RA) bin Khattab (RA), Ali bin Abi Talib (RA), AbdAllah (SWT) ibn Masuod (RA), Abu Hurairah (RA), Sayyidatinah Hafswa (RAA), Sayyidattina Aisha (RA) and Sayyiditina Ummu Salama (RAA) all from the Muhajirun.
• Among the Ansar’s were; Ummu Waraq (RAA), Abu Zaid (RA), Qais (RA), Muadh bin Jabal (RA), Zaid bin Thabit (RA) and Ubbay bin Kaab (RA).
• This comprises the oral forms of the transmission of the Holy Qur’an.
• Other than the oral transmission, the Qur’an was also transmitted in written form even though the art of writing was not very popular among the Arabs.
• The prophet encouraged those who knew the skill of writing to record the verses on various materials which included; sheets cut out of the branches of the beet tree, writing sheets made of wood, animal hide, leather, broken pieces of pots, cloth, date fibers, flat stone and bones.
• Then the prophet would call in his scribes who were of the highest caliber in faith and integrity and dictate the verses to them.
• Apart from those you have mentioned, they also included all the first four caliphs, [Abubakar Asswiddiq (RA), Umar bin Khattab (RA), Uthman bin Affan (RA), Ali bin Abi Talib (RA)], others besides the caliphs included, Muawiah ibn Abi Sufyan, Zaid ibn Thabit, Zubayr ibn Awwam, Amir ibn Fuhayra, Ubay ibn Ka'b and Abdullah ibn Rawaha.
• Those scribes wrote the Qur’an on various forms of bulky writing material which was available to them at the time.
• This started even in the period when the Prophet and his companions were a small persecuted community in Makkah.
• Many of the companions of the Prophet kept some written parts of the Qur’an in their homes.

Compilation of the Qur’an

Meaning of compilation:

• To compile means to bring different materials, items or articles together in an orderly manner.
• The compilation of the Qur’an refers to the process of bringing together the various verses and surahs of the Qur’an in the order guided by Angel Jibril to the prophet (PBUH).
• The prophet had died leaving behind the entire Qur’an preserved in the memories of the Swahabas or written down on different materials.
• There was no compiled volume of the Qur’an because of the following reasons:
  • The revelation of the Qur’an was not as a whole but in piece meal as was necessitated by an event and was received by the Prophet until his last days.
  • The Prophet lived for only nine days after the last revelation during which he was severely sick.
  • The verses were not revealed in their final order.
  • Some verses were revealed to cancel the previously revealed verses (i.e. abrogation)
  • There were very few scribes who were mostly engaged in the spread of Islam.
  • The prophet was not commanded by Allah (SWT) to compile it and he also did not instruct his companions to compile it.
• Upon the death of the Prophet, the Swahabas unanimously agreed on Abubakar (RA) as the first leader of the Muslim community to take charge of religious, social, economic and political affairs.
• When he assumed office he was faced with several challenges; among them being those who claimed to be prophets, those who refused to pay Zakat and those who turned to apostasy.
• During the battle of Yamama when caliph Abubakar was fighting the false Prophets, several Hufadh (memorizers) were martyred.
• During the wars of apostasy, seventy other memorizers were killed, living very few among the Swahabas who had memorized the Qur’an.
• Umar (RA) then suggested to the caliph that there was need to arrest the situation by compiling the Qur’an into one volume.
• Abubakar (RA) was hesitant to do what the Prophet had not done but when the Swahabas insisted, the caliph gave in and saw the need for compiling the Qur’an.
• Zayd bin Thabit narrates: Hazrat Abubakar sent for me after the heavy casualties among the warriors of the Battle of Yamama. Hazrat Umar (RA) was present with Abubakar who said, Umar (RA) has come to me and said, The (huffaz: plural of hafiz) (one who knows the whole Qur’an by heart) suffered heavy casualties on the day of Yamama, and I am afraid that there will be more casualties among the huffaz at other battle-fields, whereby a large part of the Qur’an may be lost. And I am of the opinion that you should collect the Qur’an." Abubakar added, "I said to Umar (RA), 'How can I do something which Allah (SWT)'s Messenger has not done?' Umar (RA) said (to me), 'By Allah (SWT), it is (really) a good thing.' So Umar (RA) kept on pressing, trying to persuade me to accept his proposal, till Allah (SWT) opened my bosom for it and I had the same opinion as Umar (RA)." Zayd added: Abubakar turned to me and said: "You are a wise young man and we do not suspect you of telling lies or of forgetfulness: and you used to write the Divine Inspiration for Allah (SWT)'s Messenger. Therefore, look for the Qur’an and collect it (in one manuscript). "By Allah (SWT), if he (Abubakar) had ordered me to shift one of the mountains from its place, it would not have been harder for me than what he had ordered me concerning the collection of the Qur’an. So I started locating Qur’anic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men who knew it by heart.” (Bukhari)
• Caliph Abubakar gave Zayd bin Thabit the responsibility to be in charge of the group.
• Among other key Swahabas who undertook this huge responsibility were; Abdullah bin Masoud (RA) Ali bin Abi Talib (RA) Sayyidna Uthman bin Affan (RA), Ubay bin ka’ab (RA), Abdallah bin Amr bin al ‘As (RA), Salim (RA), Aisha (RAA), Hafsa (RAA), Umm Salama (RAA), Abu Zayd among others.
• They began by collecting all the materials on which the Qur’an had been written on by the prophet’s scribes and other companions.
• This group then agreed on the following conditions towards the task:
  • The verses must have been written down by at least two other companions.
  • The materials on which the verses were written on must be availed before the committee.
  • There must be two pious Muslim witnesses to testify the verses were actually dictated by the Prophet.
• After the process of compilation, Zayd presented the compiled copy which was referred to as Mashaf to Caliph Abubakar who kept it under the custody of Lady Hafswa bint Umar (RAA).
• It was then used by Caliph Umar (RA) during his caliphate.

Factors that facilitated the compilation of the Qur’an

• The process of compilation was not an easy task for the companions; however the following factors assisted them;
  • All the chapters of the Qur’an were already written down by the time the prophet died.
  • The prophet had already been guided by Angel Jibril (AS) on the order of the verses and surahs.
  • The Muslims had memorized the Qur’an in the order taught by the Prophet.
  • Some Swahabas like Ali (RA) had witnessed the final revelation to the Prophet.
  • Muslims had continuously recited the Qur’an and thus mastered it.

Results of the compilation of the Qur’an

• The compilation of the Quran had several benefits to the Muslims.
• Among these benefits are;
  • It was very instrumental towards the preservation of the Qur’an.
  • It symbolized unity for the Muslim Ummah who could now uniformly recite the Qur’an.
  • It made the handling of the Qur’an easier since it was in one volume.
  • It made a clear distinction between Qur’an and other literature including Hadith.
  • It made reading of the Qur’an easier especially to the new converts.

Ayat Ul Kursiy [Q 2:255]

• In a normal leadership situation, one symbol of power and authority is invested in the seat or chair.
• In Surah al Baqara, this power and authority is reflected in Ayatul Kursiy [Q 2:255].
• The term Kursiy in Arabic means chair.
• In the Holy Qur’an, it refers to Allah (SWT)’s Majestic Throne, which is equivalent to Allah (SWT)’s absolute power and control over the affairs in the universe and the entire creation.
• The Ayah is given great emphasis in the Qur’an and the prophet is reported to have said that it is the most important Ayah in the Qur’an.
• All Muslims should strive to learn it because of its greatness.
• Ubayy bin Ka'b (RA) reported: The Messenger of Allah (PBUH) said: "Abu Mundhir! Do you know which Ayah in Allah (SWT)'s Book is the greatest? I said: 'Allah (SWT) and His messenger know best.'
  He (Prophet) again said: 'Do you know which Ayah in Allah (SWT)'s Book, according to you, is the greatest?' I (Abu Mundhir) replied: ‘It is 'Allah (SWT) la ilaha illa Huwal-Hayyul-Qayyum'. [Q 2:255].
  Thereupon he (Prophet) patted me in the chest and said, ' Rejoice by your knowledge, O Abu Mundhir! (i.e. may this knowledge be a source of respect, honour and benefit to you)'."
  [Muslim]
• This verse is one of the four parts of Qur’an that are attached to Arsh (Allah (SWT)'s Throne) find out other verses that are attached to the Arsh of Allah (SWT)from Surah al Imran. [Q 3]
• The Ayah and its meaning are given below.
  
  

  بسم الله الرحمن الرحيم اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَوٰتِ وَالأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

  
  Allah (SWT)u la ilaha illa huwal-Hayyul-Qayyum.
  Allah (SWT). There is no god but He, the Ever-Living, the One who takes care of all that exists.
  
  La ta-khu-dhu-hu sinatun wa la nawm.
  Nothing can make Him drowsy or make Him sleep
  
  La hu ma fissamawati wa ma fil-ardh
  His are all things in the heavens and on earth.
  
  Man dhalladhi yashfa 'u 'indahu illa bi idhnihi
  Who is there can intercede in His presence unless He allows it?
  
  Ya'lamu ma bayna aydiyhim wa ma khalfahum
  He knows what (appears to His creatures as) before or after or behind them,
  
  Wa la yu hiytuuna bi shay-in min 'ilmihi illa bi ma shaa-a While they will never have any of His Knowledge unless He wills.
  
  Wa si'a kursiyuhus-samaawaati wal-ardh
  His 'Kursi' contains the heavens and the earth,
  
  Wa la ya-uuduhu Hifdhuhuma
  and He doesn't feel tired in guarding and preserving them
  
  Wahuwal- 'aliyul- 'adheem
  for He is the Most High, the Supreme (in glory).
  
  
  
• Allah (SWT)'s names and attributes in this ayah:
  • Allah (SWT): the only God who is worth of worship.
  • Al-Hayy: The One who lives forever and has always lived.
  • Al-Qayyum: The One who survives by Himself, and looks after all by His Power.
  • Al-'Aliy : The Most High
  • Al-'Adheem : The Supreme, the Great, the Magnificent One.
• Reflections of Ayatul Kursiy from the prophet’s Hadith.
  
  Narrated by Muhammad bin Sirin: Abu Huraira (RA)said, "Allah (SWT)'s Apostle put me in charge of the Zakat of Ramadhan (i.e. Zakat-ul-Fitr). Someone came to me and started scooping some of the foodstuff of (Zakat) with both hands. I caught him and told him that I would take him to Allah (SWT)'s Apostle." Then Abu Huraira told the whole narration and added, "He (i.e. the thief) said, 'Whenever you go to your bed, recite the Verse of "Al-Kursi" (2.255) for then a guardian from Allah (SWT) will be guarding you, and Satan will not approach you till dawn.' " On that the Prophet said, "He told you the truth, though he is a liar, and he (the thief) himself was the Satan." [Bukhari Volume 004, Book 054, Hadith Number 495.]
• In another narration, of the Prophet, Ubayy ibn Ka’b said that the Prophet (PBUH) asked him "Which ayah in the Book of Allah was the greatest?". He said, “Allah and His Messenger know best.” He repeated it several times, and then he said, “Aayat al- Kursiy.” [Muslim]
• According to the Hadith the following are the times when Ayatul Kursi should be recited:
  • After every Fardh Salaat. (Only thing that will keep us waiting from entering Paradise will be death)
  • Just before sleep. (Allah (SWT) will send Angels to guard us while we are asleep)
  • While leaving the house to go somewhere.
  • When we are in desperate situations.
  • Reciting it on our possessions will bring Barakah (blessing) to it.
  • It will protect our house and children from Shaitaan.

Teachings of the verse

• Allah (SWT) is One and the Only Lord of all creation.
• He is ever living and will never die.
  • He sustains everyone and everything.
  • All creations need and rely on Him.
  • He is in need of nothing and relies on nothing.
• He is not caught by any unawareness or ignorance.
  • He controls everything.
  • Nothing escapes out of His knowledge.
  • He is neither affected by slumber nor sleep.
• Everything within the heavens and the earth are under His control.
• None can intercede without His permission.
• He has perfect knowledge of everything in His creation. i.e. knowledge of the present and the future.
• Nobody attains any part of Allah (SWT)’s knowledge except what Allah (SWT) wills.
• The Throne of Allah (SWT) is even beyond the seven heavens and earths laid side by side.
• Allah (SWT) is so Supreme that watching and protecting the heavens and the earth is a minor issue.
• Allah (SWT) is the Most High and the Greatest.

The Last Three Ayas of Surat Ul Baqara [Q 2:284-286]

• لِّلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِن تُبْدُوا مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
  284. Lillahi ma fii alssamawati wama fi al-ardhi wa-in tubduu ma fii anfusikum aw tukhfuuhu yuhaasibkum bihi Llahi fayaghfiru liman yashau wayu ‘adhibu man yashau wallahu ‘ala kulli shay-in qadiir
  
  To God belongs all that is in the heavens and on earth. Whether Ye show what is in your minds Or conceal it, God calls you to account for it. He forgives whom He pleases, and punishes whom He pleases. For God hath power over all things.”
  
  
  
• آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ 
  285. Amana alrrasuulu bima unzila ilayhi min rabbihi walmu’minuuna kullun amana billahi wamala-ikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaalu sami’ ina waat ana ghufranaka rabbana wa-ilayka almaswiiru
  
  The Apostle believes in what has been revealed to him from his Lord, as do the men of faith. Each one (of them) believes in God, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apostles." And they say: "We hear, and we obey: (We seek) Your forgiveness, Our Lord, and to You is the end of all journeys.”
  
  
  
• لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
  
  286. La yukallifu Llahu nafsan illa wus’aha laha ma kasabat wa’alayha ma iktasabat rabbana la tu-akhidhna in nasiina aw akhta’na rabbana wala tahmil ‘alayna isran kama hamaltahu ‘ala alladhiina min qablina rabbana wala tuhammilna ma la taqata lana bihi wa’fu ‘anna wa’ghfir lana warhamna anta mawlana fansurna ‘ala alqawmil kafiriin
  
  On no soul does God Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that if earns. (Pray:) "Our Lord! Condemn us not If we forget or fall into error; our Lord! Lay not on us a burden Like that which You Did lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness, Have mercy on us. You are our Protector; Help us against those who stand against Faith.”

Teachings of the verses

• The verse has several teachings. Among them are the following;
  • Muslims should believe in everything that was brought by Allah (SWT) to the messenger without doubt.
  • Believers should have strong faith in Allah (SWT), His Angels, His books and the messengers.
  • No messenger of Allah (SWT) should be discriminated upon nor be placed beyond or below the levels bestowed to them by Allah (SWT).
  • Muslims should hear, obey and implement the word of Allah (SWT).
  • Allah (SWT) is the only divine source of mercy and kindness to every creation.
  • Allah (SWT) cannot ask any soul beyond what it can bear.
  • He rewards and punishes people on what they do with divine Justice.
  • Muslims should pray for Allah (SWT)’s forgiveness when they do anything wrong
  • They should pray for Allah (SWT)’s mercy from the grievous punishments inflicted to the previous generations before Islam.
  • They should pray for support from Allah (SWT) in everything every time.
  • They should pray for Allah (SWT)’s shielding against disbelievers and disbelief.