Surah 2. Al-Baqara

338That 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.

339This 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.

340That 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.

341That 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.

342In 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.