Tafsir of Surah Baqarah 2:286 — La Yukallif — Meaning & Commentary

Surah al-Baqarah 2:286 is the concluding verse of the longest chapter of the Qur’an. It opens with one of the most cited Quranic statements in Islamic theology and law — “Lā yukallifu Allāhu nafsan illā wus’ahā” — establishing that Allah ﷻ does not place upon any soul a religious or moral obligation that exceeds its capacity to fulfil. The verse then transitions directly into seven consecutive supplications (du’a) that address the full spectrum of human vulnerability: forgetfulness, error, historical burden, excessive obligation, unresolved sin, absence of mercy, and the need for divine assistance.

These seven supplications make Ayah 286 the most concentrated single-verse du’a passage in the Qur’an. No other verse of the Qur’an contains seven distinct Rabbana (Our Lord) requests in an unbroken sequence. Classical scholars of Quranic interpretation — including Ibn Kathir, Imam al-Qurtubi, Imam al-Tabari, and Shaykh al-Sa’di — each dedicated substantial commentary to this verse, recognizing it as a theological and devotional summit within Surah al-Baqarah.

This page provides a complete tafsir (Quranic commentary and interpretation) of Ayah 286. It covers the verse’s revelation context, a word-by-word breakdown of its most significant Arabic terms, an explanation of each of its seven du’a requests, classical scholarly commentary, its foundational contribution to Islamic jurisprudence, and a comparison with Ayah 285 — the verse that immediately precedes it. For the two verses in their combined context, see the Last 2 Ayats of Surah Baqarah as a complete unit.

The Arabic Text of Ayah 286

Surah al-Baqarah 2:286 consists of 286 words in the Uthmanic Quranic script and is one of the longest single verses in the Qur’an by word count. It is a Madani verse — revealed in Madinah after the Hijrah — and forms the closing of a surah that Islamic scholars describe as a legislative and doctrinal cornerstone of the Qur’an.

Transliteration of Ayah 286

The transliteration follows the Hafs ‘an ‘Asim transmission, which is the standard recitation method used in the majority of the Muslim world. For detailed pronunciation guidance on challenging sounds in this verse, the recitation and tajwid guide for the last 2 ayats.

English Paraphrase and Meaning of Ayah 286

Ayah 286 conveys the following meaning:

Allah does not require of any soul more than what it can afford. All good will be for its own benefit, and all evil will be to its own loss. ˹The believers pray,˺ “Our Lord! Do not punish us if we forget or make a mistake. Our Lord! Do not place a burden on us like the one you placed on those before us. Our Lord! Do not burden us with what we cannot bear. Pardon us, forgive us, and have mercy on us. You are our ˹only˺ Guardian. So grant us victory over the disbelieving people.”

The verse moves through three distinct phases: a divine declaration (the capacity principle), a statement of individual moral accountability (each soul earns its own deeds), and seven petitions that model the believer’s correct posture before Allah ﷻ.

Revelation Context — Asbab al-Nuzul of Ayah 286

The Occasion of Revelation

Imam al-Tabari in his Jami’ al-Bayan and Imam al-Qurtubi in al-Jami’ li-Ahkam al-Qur’an recorded narrations relating to the circumstances of Ayah 286’s revelation. When Ayah 284 was revealed — stating that Allah ﷻ holds souls accountable for whatever is in their hearts — some companions of the Prophet ﷺ expressed distress, concerned that they would be held accountable even for thoughts and inward states they could not control. They came to the Prophet ﷺ saying that this obligation seemed impossible for them to fulfil.

In response, Ayah 286 was revealed, establishing clearly that accountability applies to what a person deliberately earns — not to involuntary thoughts, forgetfulness, or honest errors. This asbab al-nuzul (revelation context) explains the structure of the verse: the opening declaration that Allah does not burden souls beyond capacity directly answered the companions’ concern, and the subsequent supplications modelled the appropriate response of gratitude and petition.

The Divine Confirmation — Sahih Muslim Narration

A narration recorded in Sahih Muslim (Book 1, Hadith 199) from Ibn ‘Abbas (RA) provides an extraordinary account of how Allah ﷻ responded to the supplications within Ayah 286 at the moment of their revelation. The Prophet ﷺ recited these verses and after each supplication — “do not hold us accountable,” “do not burden us,” “pardon us,” “forgive us,” “have mercy upon us,” “give us victory” — Allah ﷻ responded through Jibril (AS): “I have done so.”

This narration establishes a status for the supplications in Ayah 286 that is unique in the Qur’an: they are not merely words that believers recite — they are petitions to which Allah ﷻ has already responded with acceptance at the moment of their revelation. Every Muslim who recites these verses recites supplications whose acceptance has been confirmed by divine decree.

Word-by-Word Breakdown — Key Arabic Terms

Understanding the specific Arabic vocabulary of Ayah 286 is essential for comprehending its theological weight. The following terms carry meanings that do not translate precisely into English:

The Seven Rabbana Supplications — Explained One by One

Ayah 286 contains seven distinct du’a requests. Each targets a specific dimension of human limitation and asks Allah ﷻ for a corresponding divine response. No other single Quranic verse presents this density of supplication. The seven requests, in order of appearance:

Du’a 1 — Relief from Accountability for Forgetfulness and Error

Arabic phrase: Rabbana lā tu’ākhidhnā in nasīnā aw akhṭa’nā

Meaning: “Our Lord, do not hold us accountable if we forget or make an honest mistake.”

This supplication addresses two categories of unintentional action: nisyan (forgetfulness — doing or omitting something without remembering the obligation) and khata’ (error — doing something wrong through genuine misunderstanding, not deliberate defiance). Classical scholars unanimously agreed that these two categories do not carry the same moral weight as deliberate sin (‘amd).

Imam al-Sa’di in his Taysir al-Karim al-Rahman noted that this du’a is a request for Allah’s mercy to go beyond what He already declared — since the verse’s opening already stated that He does not burden beyond capacity. The supplication acknowledges that even within human capacity, errors occur, and asks that these not be met with divine punishment.

As recorded in Sahih Muslim (Book 1, Hadith 199), when the Prophet ﷺ recited this supplication, Allah ﷻ responded: “Qad fa’altu” — “I have already done so.”

Du’a 2 — Relief from the Burdens Carried by Previous Communities

Arabic phrase: Rabbana walā taḥmil ‘alaynā iṣ’ran kamā ḥamaltahu ‘alā alladhīna min qablinā

Meaning: “Our Lord, do not place upon us a covenant of obligation like the one You placed upon those who came before us.”

The word isr (burden/covenant) refers specifically to the additional religious restrictions imposed upon Bani Israel as a consequence of their repeated transgressions. The Qur’an references these restrictions in Surah al-A’raf (7:157): the Prophet Muhammad ﷺ is described as one who “relieves them of their burden (isr) and the chains that were upon them.”

These historical restrictions included: the prohibition of eating certain animals that were previously permissible, the requirement to cut away the portion of skin affected by ritual impurity rather than washing it, and the obligation that repentance for certain sins required the death of the sinner. Ayah 286’s second supplication asks that the Muslim ummah be spared from obligations of this severity.

Islamic scholars note that this du’a was accepted: the Quranic message to the ummah of Muhammad ﷺ is explicitly described as removing the heavy burden (al-isr) and chains (al-aghlal) — confirming that the supplication within Ayah 286 reflects a reality already granted to this community.

The divine response recorded in Sahih Muslim to this supplication was: “Qad fa’altu.”

Du’a 3 — Relief from Unbearable Burdens

Arabic phrase: Rabbana walā tuḥammilnā mā lā ṭāqata lanā bihi

Meaning: “Our Lord, do not burden us with what we have no power to carry.”

This supplication is distinct from Du’a 2. While Du’a 2 asks for relief from the specific historical isr placed on previous nations, Du’a 3 is a broader request: do not impose upon us any obligation — of any kind, historical or new — that exceeds our ability to bear.

Imam al-Qurtubi in al-Jami’ li-Ahkam al-Qur’an noted the progression: the verse’s opening principle establishes that Allah does not burden beyond capacity; Du’a 2 asks specifically for relief from the previous nations’ burden; Du’a 3 makes the request absolute and ongoing — an acknowledgement that the believer relies entirely on Allah’s continuing mercy to keep their obligations within the bounds of their capability.

This du’a has been understood by scholars as encompassing trials and afflictions as well as religious obligations — a comprehensive request for Allah not to permit any situation, whether spiritual or worldly, to overwhelm the believer beyond their capacity for endurance.

The divine response in Sahih Muslim: “Qad fa’altu.”

Du’a 4 — Pardon (‘Afw)

Arabic phrase: Wa’fu ‘annā

Meaning: “And pardon us” / “And wipe away our wrongs.”

‘Afw (عَفْو) derives from a root that means to obliterate, erase, or wipe something away completely. In the context of sins, ‘afw means that the record of the wrong is erased — not merely covered or set aside, but removed as if it never occurred. Imam al-Baghawi in Ma’alim al-Tanzil explained that ‘afw is the highest level of forgiveness because it leaves no trace.

The placement of ‘afw before ghufran (Du’a 5) follows a logical sequence: first ask for the sin to be erased (‘afw), then ask for its consequences to be covered (ghufran), then ask for positive mercy to replace what was lost (rahmah — Du’a 6). The three closing supplications form an ascending ladder of divine grace.

Du’a 5 — Forgiveness (Maghfirah)

Arabic phrase: Waghfir lanā

Meaning: “And forgive us.”

Maghfirah comes from the root gh-f-r (غ-ف-ر), which classical Arabic lexicographers explain with the image of a helmet or covering — protecting its wearer from harm. Divine maghfirah means that Allah ﷻ covers the sin from exposure, protects the sinner from punishment, and shields the record from being laid bare.

Ibn Kathir in Tafsir al-Qur’an al-‘Azim noted that while ‘afw erases the sin’s record, maghfirah removes its consequences and punishment. Together they represent complete divine relief: erasure of the act and removal of its penalty. The believer asking for both ‘afw and maghfirah in the same breath is asking Allah for total liberation from the weight of past wrongs.

See all duas for forgiveness for the full collection of Quranic and prophetic supplications for seeking Allah’s pardon.

Du’a 6 — Mercy (Rahmah)

Arabic phrase: Warḥamnā

Meaning: “And have mercy upon us.”

Rahmah (رَحْمَة) is the active outpouring of divine care, compassion, and goodness. While Du’a 4 and Du’a 5 are requests for the removal of something negative (sins and their consequences), Du’a 6 is a request for something positive: the ongoing mercy of Allah ﷻ as a disposition toward the believer’s life, health, guidance, and hereafter.

Imam al-Sa’di explained the three-step sequence (wa’fu, waghfir, warḥamnā) as: erase the past (Du’a 4), remove the penalty (Du’a 5), and then fill the space with your mercy (Du’a 6). The du’a does not merely ask Allah to stop doing something harmful — it asks Him to actively replace it with something good.

Allah ﷻ is described throughout the Qur’an by the paired attributes al-Rahman al-Rahim — the two names of divine mercy that open every surah. Du’a 6 in Ayah 286 is a direct invocation of these attributes, asking that the mercy embedded in Allah’s own names be directed toward the believer.

Du’a 7 — Victory Over Those Who Disbelieve

Arabic phrase: Anta mawlānā fa-anṣurnā ‘alā al-qawm al-kāfirīn

Meaning: “You are our Guardian — so grant us victory over those who disbelieve.”

The seventh and final supplication is the only one in Ayah 286 that uses a declaration (Anta mawlānā — “You are our Mawla”) before the petition. This rhetorical structure — establishing the relationship before making the request — is a Quranic model for how believers present petitions that require divine power beyond human ability.

Scholars identify multiple dimensions of the “victory” (nasr) requested:

• Doctrinal victory: the preservation and spread of the truth of Islam
• Personal victory: the individual believer’s ability to maintain faith against doubt, temptation, and opposition
• Historical victory: the protection of the Muslim community against those who seek to eradicate its existence

Ibn Kathir noted that the verse closes the entirety of Surah al-Baqarah on a note of complete reliance and total surrender: having affirmed faith (Ayah 285), declared the capacity principle, acknowledged human limitation, and asked for full divine grace, the believers close by stating that their Protector is Allah — and that they seek from Him the only victory that matters.

Classical Scholar Commentary on Ayah 286

Ibn Kathir (d. 774 AH / 1373 CE)

In Tafsir al-Qur’an al-‘Azim, Ibn Kathir described Ayah 286 as one of the greatest blessings bestowed on the ummah of Muhammad ﷺ. He specifically highlighted the asbab al-nuzul narration — that Ayah 284’s discussion of inward accountability caused the companions distress, and that Ayah 286 was revealed as divine relief — as evidence that Allah responds to the sincere concerns of believers with mercy. Ibn Kathir placed particular emphasis on the Sahih Muslim narration in which Allah ﷻ confirmed acceptance of each supplication at the moment of revelation.

Imam al-Qurtubi (d. 671 AH / 1273 CE)

In al-Jami’ li-Ahkam al-Qur’an, al-Qurtubi provided an extensive discussion of the wus’ principle — the opening declaration about capacity. He examined the question of what wus’ (capacity) means precisely: is it the average capacity of humans, or the maximum? Al-Qurtubi concluded, based on the overall Quranic and hadith evidence, that wus’ refers to the maximum effort a person can exert — meaning Islamic obligations were designed to stretch, but never break, the believer.

Imam al-Tabari (d. 310 AH / 923 CE)

In Jami’ al-Bayan ‘an Ta’wil Ay al-Qur’an, al-Tabari compiled multiple chains of narration establishing the asbab al-nuzul of this verse. He documented the companion narrations about distress upon Ayah 284’s revelation, as well as the account of Ayah 286 being given as part of the Night Journey revelation. Al-Tabari’s methodology was to gather all available narrations and identify points of consensus — on Ayah 286, he found unanimous agreement among early Islamic scholars that the wus’ principle constitutes a foundational mercy distinguishing Islamic law from the restrictions of earlier legal frameworks.

Shaykh al-Sa’di (d. 1376 AH / 1956 CE)

In Taysir al-Karim al-Rahman, al-Sa’di wrote that the opening of Ayah 286 (“Lā yukallifu Allāhu nafsan illā wus’ahā”) contains a principle that, when understood, should bring ease and relief to every Muslim. He emphasized three consequences of this principle: (1) all Islamic obligations are within human capacity to fulfil; (2) any hardship that arises from performing an obligation can be addressed through the Shariah’s own mechanisms — shortening, combining, substituting, or excusing; (3) the believer’s distress about their own limitations is itself an invitation to the du’a that follows in the same verse.

The Jurisprudential Principle — La Yukallif in Islamic Law

The opening statement of Ayah 286 — “Lā yukallifu Allāhu nafsan illā wus’ahā” — became the Quranic basis for one of the five foundational legal maxims (qawa’id fiqhiyya) of Islamic jurisprudence:

المشقة تجلب التيسير — “al-mashaqqah tajlibu al-taysir” — “Hardship brings ease.”

This maxim, derived directly from the wus’ principle of Ayah 286, means that when genuine hardship attaches to an Islamic obligation, the Shariah provides mechanisms to ease or remove that hardship. The maxim is applied in Islamic law across dozens of practical rulings:

• A traveller is permitted to shorten the four-unit prayers to two units (qasr al-salah)
• A sick person unable to perform wudu with water may use dry earth instead (tayammum)
• A pregnant or nursing woman may delay fasting with a makeup obligation instead
• A person unable to stand during salah may pray seated

Each of these rulings traces back to the Quranic declaration in Ayah 286 that Allah ﷻ does not impose an obligation beyond the capacity of the soul receiving it. The concept of tawakkul (reliance on Allah) is directly related — the believer who understands the capacity principle is freed to trust Allah’s wisdom in the design of Islamic obligations.

Ayah 286 in Relation to Ayah 285 — The Completing Pair

Ayah 285 and Ayah 286 form a literary and theological unit that classical scholars consistently treated as inseparable. Their relationship follows a precise structural pattern:

Al-Qurtubi noted that the pairing is deliberate: Ayah 285 affirms what the believer holds true in their heart (iman), and Ayah 286 demonstrates what that iman looks like in practice — a continuous turning back to Allah with petition, humility, and reliance. The two verses together constitute a complete portrait of the Muslim: certain in faith, humble in supplication.

Read both verses together with transliteration and recitation guidance for the full combined treatment of Ayah 285 and 286.

When to Recite Ayah 286 and Its Benefits

As Part of the Pre-Sleep Sunnah

The Prophet Muhammad ﷺ authenticated the recitation of Ayah 285 and 286 together before sleep in Sahih al-Bukhari (Book 66, Hadith 5009) and Sahih Muslim (Book 6, Hadith 1337). The hadith specifies that whoever recites both verses at night, those verses will “suffice him” — a statement interpreted by Ibn Hajar al-Asqalani in Fath al-Bari as meaning divine protection, blessing, and spiritual safeguarding until morning.

Ayah 286 is not typically recited in isolation from Ayah 285 in this Sunnah practice; the prophetic instruction specifies the pair. However, the individual supplications within Ayah 286 — particularly “Rabbana lā tu’ākhidhnā in nasīnā aw akhṭa’nā” and the closing three (wa’fu, waghfir, warḥamnā) — are commonly incorporated into personal du’a after salah and in moments of seeking forgiveness.

As a Du’a After Salah

The seven supplications within Ayah 286 are individually suited to inclusion in the du’a recited after obligatory prayers. Many scholars recommend reciting the full verse as a unit after Fajr and Isha prayers, as the supplications address universal human needs — relief from error, freedom from excessive burden, forgiveness, mercy, and divine assistance — that are relevant to every day of a Muslim’s life.

The complete post-salah adhkar routine includes Ayah 286 within the sequence of recommended supplications.

In Times of Distress, Trial, or Overwhelming Burden

The du’a “Rabbana walā tuḥammilnā mā lā ṭāqata lanā bihi” — “Our Lord, do not burden us with what we have no power to carry” — is particularly relevant in moments of personal crisis, grief, illness, or circumstances that feel unbearable. It is a direct Quranic petition to Allah ﷻ that the situation not exceed the believer’s capacity for endurance, and Islamic scholars recommend reciting it at any time such a need arises.

Related Verses and Duas

Ayah 286 connects to several other pages within the Sukoonly content network through shared themes and cross-referenced Quranic entities:

Ayah 285 — the preceding verse: Last 2 Ayats of Surah Baqarah — full text with Arabic and transliteration covers both verses as a recitational unit, with the hadith evidence for their combined Sunnah status.

The Rabbana du’a collection: Ayah 286’s seven supplications are part of the broader category of Rabbana duas across the Qur’an. The complete 40 Rabbana Duas from the Qur’an lists every supplication beginning with “Rabbana” across all Quranic chapters, with Arabic, transliteration, and meaning.

Duas for forgiveness: Du’a 4 and Du’a 5 in Ayah 286 (wa’fu ‘anna, waghfir lana) belong to the category of forgiveness supplications. Duas for forgiveness — Quranic and prophetic supplications includes the most authenticated forgiveness duas from both the Qur’an and the hadith tradition.

Surah al-Baqarah hub: Surah al-Baqarah — complete guide provides the full context of Surah al-Baqarah, including its structure, themes, and the most significant passages within it.

Tawakkul — reliance on Allah: The capacity principle in Ayah 286 and the closing declaration “Anta mawlānā” are foundational to the Islamic concept of tawakkul. Tawakkul — relying on Allah in Islam explains this concept with Quranic and hadith evidence.

Frequently Asked Questions — Tafsir of Surah Baqarah 2:286

What is the main message of Surah Baqarah Ayah 286?

Ayah 286 delivers two main messages. First, it establishes a foundational principle of divine justice: Allah ﷻ does not assign any soul a responsibility that exceeds its capacity to fulfil. Second, it provides a model of supplication: it contains seven distinct du’a requests covering forgetfulness, inherited burden, excessive obligation, pardon, forgiveness, mercy, and victory. These two elements — doctrinal declaration and devotional petition — make Ayah 286 both a legal and spiritual cornerstone of the Qur’an.

What does “La Yukallif Allahu Nafsan Illa Wus’aha” mean?

The phrase means: “Allah does not burden any soul beyond its capacity.” La yukallif means He does not impose the legal-moral obligation (taklif); nafsan (any soul) universalizes the statement to every human being; illa wus’aha means “except its capacity” — the maximum effort that soul is able to exert. This phrase became the Quranic foundation for the Islamic legal maxim that hardship brings ease, underpinning dozens of rulings that permit modifications to worship when genuine incapacity exists.

How many supplications are in Ayah 286?

Ayah 286 contains seven distinct du’a requests, all addressed to Allah ﷻ as “Rabbana” (Our Lord): (1) not to hold believers accountable for forgetfulness or honest error; (2) not to burden them with the heavy obligations borne by previous nations; (3) not to burden them with what they cannot bear; (4) to pardon them (‘afw); (5) to forgive them (maghfirah); (6) to have mercy upon them (rahmah); and (7) to grant them victory over those who disbelieve. No other single verse of the Qur’an contains seven Rabbana supplications in an unbroken sequence.

Did Allah accept the supplications in Ayah 286?

Yes — according to a narration recorded in Sahih Muslim (Book 1, Hadith 199) from Ibn ‘Abbas (RA), Allah ﷻ responded to each supplication in Ayah 286 with the words “Qad fa’altu” — “I have already done so” — at the moment of their revelation. This makes the supplications of Ayah 286 unique in the Qur’an: they are petitions whose acceptance was divinely confirmed before they were ever recited by the community that would inherit them.

What is the connection between Ayah 285 and Ayah 286?

Ayah 285 is a declaration of faith (iman): the believers affirm belief in Allah, His angels, His books, His messengers, and submit with the words “we hear and we obey.” Ayah 286 is the practical expression of that faith in action: the capacity principle establishes the justice of divine obligation, and the seven supplications model the correct posture of a believing heart — humble, petitioning, and fully reliant on Allah ﷻ. Together they form the concluding passage of Surah al-Baqarah, summarizing both the doctrine and the devotional practice of Islam in two verses. Read both Ayah 285 and 286 together with full Arabic text, transliteration, and recitation guidance.