Al-was' means what encompasses a person and does not constrict him or cause him hardship. That is, He does not burden them except with what their capacity can encompass and what is easy for them without exceeding their ability and effort. This is a statement about His justice and mercy, as Allah, the Exalted, says: (Allah intends for you ease). For it was within the ability and capacity of a person to pray more than five times, to fast more than a month, and to perform more than one pilgrimage. Ibn Abi 'Abla read 'was'ah' with a fathah. For her is what she has earned, and upon her is what she has acquired. What she has earned from good benefits her, and what she has acquired from evil harms her. No one is held accountable for her sin except herself, nor is anyone rewarded for her obedience. If you say: Why is good specified with earning, and evil with acquiring? I say: In acquiring, there is effort. Since evil is something the soul desires and is inclined towards, and it is commanding in this regard, it is more diligent and earnest in obtaining it, thus it is made 'acquired' in this context. And since it is not the same in the realm of good, it is described in a way that does not indicate effort. That is, do not hold us accountable for forgetfulness or error if it occurs from us. If you say: Forgetfulness and error are excused, what is the meaning of the supplication to be spared from accountability for them? [Mahamud said: 'If you say forgetfulness and error are excused... etc.' Ahmad said: There is no basis for this question according to the principles of Ahl al-Sunnah, for we say: The accountability for these two has been lifted by the hearing, as His Messenger, blessings and peace be upon him, said: 'Mistakes and forgetfulness have been lifted from my nation.' If that is the case, then perhaps the lifting of accountability for them was a response to this supplication. It has been reported that Allah, the Exalted, said at every supplication: I have done it. And Al-Zamakhshari committed himself to the question being based on the principles of the Qadarites, who claim that accountability for error and forgetfulness is impossible by reason, because it is a burden that cannot be borne, which is impossible for them based on the principle of good and evil. All of these principles are false and destructive doctrines. So may Allah grant us the greatest share of the response to these supplications, and inspire us with the true belief and correct words. Indeed, He is All-Hearing, Responsive, and He is sufficient for us and the best disposer of affairs.]] I say: The mention of forgetfulness and error refers to what they cause, which is negligence and oversight. Do you not see His saying: (And nothing caused me to forget it except Satan)? And Satan cannot cause forgetfulness, but he whispers, and his whispering becomes the cause of the negligence that leads to forgetfulness. And because they were truly conscious of Allah, their negligence was only in the form of forgetfulness and error. Thus, their description in this supplication indicates their innocence from what they are held accountable for, as if it were said: If forgetfulness and error are things for which one is held accountable, then there is no cause for accountability among them except error and forgetfulness. And it is permissible for a person to supplicate for something he knows will be granted to him before the supplication from the grace of Allah, for its continuity and acknowledgment of the blessing therein. Al-Issar is the burden that constrains its bearer, meaning it holds him in place and he cannot stand due to its weight. It is borrowed to refer to a difficult obligation, such as killing souls, and removing impurity from the skin and clothing, and so on. It has been recited: 'Asaran' in the plural. And in the reading of Ubayy: 'And do not burden us' with emphasis. If you say: What is the difference between this emphasis and that in: 'And do not burden us'? I say: This is for the sake of emphasis on the burden upon him, while that is for transferring the burden from one object to two objects: 'And do not burden us with what we have no strength to bear of the punishments that descended upon those before us,' seeking exemption from the difficult obligations that were imposed on those before them, and then from what descended upon them of punishments for their negligence in maintaining them. It is said: What is meant is the difficult obligation that is hardly bearable. This is a repetition of His saying: 'And do not place upon us a burden.' Our Lord is our Master, and we are Your servants. Or support us. Or take care of our affairs. So support us, for it is the right of the Master to support His servants.

Or indeed, that is your habit. Or indeed, that is one of our matters that you must take charge of. And from Ibn Abbas: "When the Messenger of Allah, blessings and peace be upon him, invoked these supplications, it was said to him at every word: You have done it." [[Narrated by Muslim from the narration of Said ibn Jubair from Ibn Abbas: When this verse (If you disclose what is in yourselves - verse) was revealed, something entered their hearts that had not entered their hearts before. He said: Say: We have heard and we obeyed - the narration, and in it: You have done it. In some places, and the judge was negligent and he corrected it.]] And from him, blessings and peace be upon him: "Whoever recites the last two verses of Surah Al-Baqarah at night, they will suffice him." [[Agreed upon from the narration of Ibn Mas'ud. There is a difference in its meaning. It was said: They sufficed him, they were enough for him instead of the night prayer as in the previous narration, and it was said: They sufficed him in reward and virtue, and it was said: They sufficed him from every devil or from every affliction.]] And from him, blessings and peace be upon him: "I was given the last verses of Surah Al-Baqarah from a treasure beneath the Throne, which no prophet before me was given." [[This is part of a narration, the beginning of which is from Hudhayfah who said: The Messenger of Allah, blessings and peace be upon him, said: We have been preferred over the people by three: The whole earth has been made for us a mosque, and its soil has been made pure for us, and our rows have been made like the rows of the angels, and I was given these verses at the end of Surah Al-Baqarah from a treasure beneath the Throne, which no one was given before me, nor will anyone be given after me: Narrated by Al-Nasa'i, Ahmad, Al-Bazzar, Ibn Abi Shaybah, Ibn Khuzaymah, and Ibn Hibban from the narration of Abu Malik Al-Ash'ari from Rab'i ibn Khurash from Hudhayfah, and it has been narrated by Muslim, but he mentioned in the third and mentioned another trait: so he obscured it, and it was mentioned by the authors of the extractions and others from the path of his teacher with its chain in it, and the judge was negligent and mentioned in the virtues of the Qur'an in the Mustadrak: that Muslim narrated this phrase, and perhaps Muslim obscured it due to the difference on Rab'i in it, as it has been narrated by Ahmad and Ishaq from the narration of Jarir from Mansur from Rab'i from Khurash from Zayd ibn Thabyan from Abu Dharr who said: The Messenger of Allah, blessings and peace be upon him, said: I was given the last verses of Surah Al-Baqarah from a treasure beneath the Throne, but he followed Abu Malik, Naim ibn Abi Hind, narrated by Al-Tabarani in Al-Awsat in Al-Muhammadin from his path.]] And from him, blessings and peace be upon him: "Allah revealed two verses from the treasures of Paradise, which the Most Merciful wrote by His hand two thousand years before He created the creation. Whoever recites them after the evening prayer, they will suffice him instead of the night prayer." [[Narrated by Ibn Adi from the narration of Ibn Mas'ud, and in its chain is Al-Walid ibn Abbad, who is unknown, from Aban ibn Abi Aiyash. He is abandoned.]] If you say: Is it permissible to say: I recited Surah Al-Baqarah or I recited Al-Baqarah? I say: There is no harm in that. And it has come in the hadith of the Prophet, blessings and peace be upon him: "from the end of Surah Al-Baqarah" and "the last verses of Surah Al-Baqarah" and "the last verses of Al-Baqarah." [[All mentioned previously, and for Muslim from the hadith of Murrah ibn Sharahil the physician from Ibn Mas'ud: The Messenger of Allah, blessings and peace be upon him, was given three: the five prayers, and the last verses of Surah Al-Baqarah - the narration. And there is from him, blessings and peace be upon him, that while Gabriel was with the Prophet, blessings and peace be upon him, a messenger descended - the narration, and in it: the Opening of the Book and the last verses of Surah Al-Baqarah.]] And from Ali, may Allah be pleased with him: "The last verses of Surah Al-Baqarah are from a treasure beneath the Throne." And from Abdullah ibn Mas'ud, may Allah be pleased with them, that he threw the jamrah and then said: "From here - by the One who has no deity other than Him - I threw that which was revealed to him in Surah Al-Baqarah." [[Agreed upon from the narration of Al-A'mash: I heard Al-Hajjaj ibn Yusuf on the pulpit saying: The surah in which Al-Baqarah is mentioned and the surah in which Al-Imran is mentioned. And the surah in which women are mentioned. He said: I mentioned it to Ibrahim, and he said: Abd al-Rahman ibn Yazid told me that he was with Ibn Mas'ud when he threw the jamrah of Aqabah ... the narration.]] And there is no difference between this and saying Surah Al-Zukhruf and Surah Al-Mumtahana and Surah Al-Mujadila. And if it is said: I recited Al-Baqarah, it is clear that the intended meaning is Surah Al-Baqarah, as in His saying: (And ask the town). And some of them disliked that and said: It is said I recited the surah in which Al-Baqarah is mentioned.

From the Messenger of Allah, blessings and peace be upon him, "The chapter in which Al-Baqarah is mentioned is the canopy of the Qur'an. So learn it, for learning it is a blessing, and neglecting it is a regret, and the sorcerers cannot manage it." It was said: "And what are the sorcerers?" He said: "The magicians." [Abu Shuja' Al-Dailami mentioned this in Al-Firdaws. From the narration of Abu Sa'id Al-Khudri: and the matter is in Sahih Muslim from the narration of Abu Umamah, raised: "Recite Surah Al-Baqarah, for taking it is a blessing, and neglecting it is a regret, and the sorcerers cannot manage it." Muawiyah, one of its narrators, said: The meaning is that the sorcerers are the magicians. And there is a narration from Al-Bara' with Al-Thalabi and Al-Baghawi. (Note) The compiler mentioned the hadith of Abu Sa'id as evidence, saying: "The chapter in which such and such is mentioned." And what came before it regarding permissibility. For indeed, among the raised narrations is what Al-Tabarani narrated in Al-Awsat in Al-Muhammadin and Ibn Mardawayh in his Tafsir from the narration of Musa ibn Anas ibn Malik from his father, raised: "Do not say Surah Al-Baqarah or Surah Al-Imran, and likewise the whole Qur'an, but say: the chapter in which Al-Baqarah is mentioned and the chapter in which Al-Imran is mentioned." And likewise the whole Qur'an. And in the chain is 'Isa ibn Maimun Abu Salamah Al-Khawas, and he is weak.