If Allah is the Most-Loving, why does natural suffering occur?

Sulaiman Manto, UK

If Allah loves us, why do the innocent suffer from natural disasters? Why are children born with diseases that cause them to die? Why do people suffer at the hands of the nature Allah has created?

These questions particularly arise when discussing the existence of God. Non-religious individuals may struggle to come to terms with the religious rationalisation of natural suffering, whilst others use natural suffering as an argument against the existence of an All-Merciful God. However, Islam illustrates that suffering is intrinsic to our physical, mental, spiritual, and evolutionary growth; without it, humans are incapable of experiencing the core aspects of life itself, let alone a relationship with the Creator.

This article seeks to answer the question of natural suffering from an Islamic perspective and primarily focuses on the answers given by the Holy Quran. Furthermore, this article is structured in a fashion that may seem irrelevant in the beginning, however, all the initial concepts that are discussed build the fundamental understanding needed in order to present why natural suffering occurs.

Before delving into the bulk of the article, it is important to note that Allah is not bound to one trait. From what is describable to human beings, Allah is typically attributed to having 99 names, such as Al-Mumit (The Controller of the causes of death), Al-Hakim (The Wise), Al-Awwal (The First), Al-Akhir (The Last), and Al-Hakam(The Judge). Each of His traits are boundless and incomprehensible by our human understanding. Just like the human eye can only perceive the visible light spectrum, unlike other animals, we cannot see all of the ultraviolet and infrared colours. Similarly, Allah’s traits go beyond 99 distinct names and the complete nature of these traits is not fully comprehensible by human beings.

Allah’s Love for all beings

We must first unpack what is meant by Allah’s love. Furthermore, if Allah Is Most-Loving, how is this expressed?

In Islam, Allah is referred to as Al-Wadud (The Most Loving):

اِنَّہٗ ہُوَ یُبۡدِئُ وَیُعِیۡدُ وَہُوَ الۡغَفُوۡرُ الۡوَدُوۡدُ

“He it is Who originates and reproduces; And He is the Most Forgiving, the Loving.” (Surah al-Buruj, Ch.85: V.14-15)

The clearest evidence of this love is expressed through the favours Allah has bestowed upon all his creation. He has provided and created the universe in such a precise and orderly fashion, that the same subatomic particles that make up inanimate objects, are the exact particles that create conscious human life. It is this complex human life which has been granted the perfect conditions and resources to gain closeness and deeply understand the Creator and His creation. Allah says:

وَلَقَدۡ کَرَّمۡنَا بَنِیۡۤ اٰدَمَ وَحَمَلۡنٰہُمۡ فِی الۡبَرِّ وَالۡبَحۡرِ وَرَزَقۡنٰہُمۡ مِّنَ الطَّیِّبٰتِ وَفَضَّلۡنٰہُمۡ عَلٰی کَثِیۡرٍ مِّمَّنۡ خَلَقۡنَا تَفۡضِیۡلًا

“Indeed, We have honoured the children of Adam, and carried them by land and sea, and given them of good things and exalted them far above many of those whom We have created.” (Surah Bani Isra’iI; Ch.17: V.71)

These verses clearly illustrate that human beings have been bestowed great favours and love by Allah. As it is noted by Hazrat Musleh-e-Maudra in his Quranic commentary, these verses show that Allah has not favoured any particular nation or tribe of humans; by honouring the “children of Adam”, Allah refers to all humans. Furthermore, humans are seen as exalted as they have been given the resources and individual ability to perfect their spiritual state. (Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Tafseer-e-Kabir, under verse 17:71)

This human life stems from the smallest cells which develop into great conscious minds – created out of a mere sperm and egg cell. Allah in the Holy Quran states:

مِنۡ اَیِّ شَیۡءٍ خَلَقَہٗ مِنۡ نُّطۡفَۃٍ ؕ خَلَقَہٗ فَقَدَّرَہٗ ثُمَّ السَّبِیۡلَ یَسَّرَہٗ ثُمَّ اَمَاتَہٗ فَاَقۡبَرَہٗ

“Of what does He create him? Of a sperm-drop! He creates him and proportions him; Then He makes the Way easy for him, Then He causes him to die and assigns a grave to him.” (Surah ‘Abasa, Ch.80: V.19-22)

From such an insignificant individual cell, human beings are born, developed and eventually reach their demise. In between birth and death, one may ask, what has God provided us that shows His love? Allah says:

اَلرَّحۡمٰنُ  عَلَّمَ الۡقُرۡاٰنَ خَلَقَ الۡاِنۡسَانَ  عَلَّمَہُ الۡبَیَانَ اَلشَّمۡسُ وَالۡقَمَرُ بِحُسۡبَانٍ وَّالنَّجۡمُ وَالشَّجَرُ یَسۡجُدٰنِ وَالسَّمَآءَ رَفَعَہَا وَوَضَعَ الۡمِیۡزَانَ اَلَّا تَطۡغَوۡا فِی الۡمِیۡزَانِ وَاَقِیۡمُوا الۡوَزۡنَ بِالۡقِسۡطِ وَلَا تُخۡسِرُوا الۡمِیۡزَانَ وَالۡاَرۡضَ وَضَعَہَا لِلۡاَنَامِ فِیۡہَا فَاکِہَۃٌ ۪ۙ وَّالنَّخۡلُ ذَاتُ الۡاَکۡمَامِ وَالۡحَبُّ ذُو الۡعَصۡفِ وَالرَّیۡحَانُ فَبِاَیِّ اٰلَآءِ رَبِّکُمَا تُکَذِّبٰنِ

“[It is God], the Gracious. Who has taught the Quran. He has created man. He has taught him plain speech. The sun and the moon [run their courses] according to a fixed reckoning. And the stemless plants and the trees [humbly] submit to [His will]. And the heaven He has raised high and set up a measure. So weigh all things with justice and fall not short of the measure. And He has set the earth for [His] creatures; Therein are [all kinds of] fruit and palm-trees with sheaths, And grain with [its] husk and fragrant plants. Which, then, of the favours of your Lord will you twain deny, [O men and Jinn]?” (Surah ar-Rahman, Ch.55: V.2-14)

In these verses, we understand that Allah has placed purpose in every single object and being. Nothing happens unless Allah has willed it, from the growth of trees to the movement of the sun and moon. We cannot deny that every atom, every force, and every single event in the history of the universe has perfectly led to this very moment. All of those processes have led to the existence of conscious human beings, and we are the proof of that. This is the exact reason Allah says that we cannot deny his favours and love. If we remove any fundamental aspect of our universe, life would cease to exist. For example, it is understood by biologists that no known living thing can function without water. Without this substance, our bodies cannot be formed, we cannot eat, we cannot clean, plants cannot grow, animals and life would simply not exist.

By exploring deeper into our universe, it becomes seemingly improbable that it was created without a designer. A person may spend their whole life studying even the smallest animal and still find new behaviours or structures that make up its complex nature. Through the study of our surroundings, we ultimately gain wisdom about the greatness of the Creator. Allah says:

وَلِتَبۡلُغُوۡۤا اَجَلًا مُّسَمًّی وَّلَعَلَّکُمۡ تَعۡقِلُوۡنَ

“And He lets you live, that you may reach an appointed term, and that you may learn wisdom.” (Surah al-Mu’minun, Ch.40, V.61)

So, we see that Allah has granted us all the resources, conditions and ability to have such complex conscious minds that we are able to interact with His creation with such a deep understanding that we may gain closeness to Him. In many ways, this life can be seen as a great gift and opportunity to explore creation, learn about its Creator, and then build a relationship with Him.

Allah’s love and displeasure

It is made clear in the Holy Quran that Allah’s Love increases for those who do good works, are equitable, humble, just, peacemakers, moral, grateful, righteous, steadfast and God-fearing. By following Allah and increasing your love for Him, His Love increases for you:

قُلۡ اِنۡ کُنۡتُمۡ تُحِبُّوۡنَ اللّٰہَ فَاتَّبِعُوۡنِیۡ یُحۡبِبۡکُمُ اللّٰہُ وَیَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ؕ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ

“Say, ‘If you love Allah, follow me: then will Allah love you and forgive you your faults. And Allah is Most Forgiving, Merciful.’” (Surah Al-i-‘Imran, Ch.3: V.32)

However, if a person is continuously immoral, unjust, mischievous, boastful, proud, arrogant, sinful, treacherous or exceeds the bounds set by God without changing their ways, He will be displeased with them. For those who transgress, Allah says:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُحَرِّمُوۡا طَیِّبٰتِ مَاۤ اَحَلَّ اللّٰہُ لَکُمۡ وَلَا تَعۡتَدُوۡا ؕ اِنَّ اللّٰہَ لَا یُحِبُّ الۡمُعۡتَدِیۡنَ

“O ye who believe! Make not unlawful the good things which Allah has made lawful for you, and do not transgress. Surely, Allah loves not the transgressors.” (Surah al-Ma’idah, Ch.5: V.88)

It is these people who continue to sin and transgress, causing trouble to themselves and others around them, that displease Allah.

Love and justice

Whilst Allah loves all his creation, those who exceed His bounds, create disorder and continuously sin, will eventually face punishment, otherwise there is no justice. Allah says in the Holy Quran:

اِنَّ اللّٰہَ لَا یَظۡلِمُ مِثۡقَالَ ذَرَّۃٍ ۚ وَاِنۡ تَکُ حَسَنَۃً یُّضٰعِفۡہَا وَیُؤۡتِ مِنۡ لَّدُنۡہُ اَجۡرًا عَظِیۡمًا

“Surely, Allah wrongs not [any one even] by the weight of an atom. And if there be a good deed, He multiplies it and gives from Himself a great reward.” (Surah an-Nisa’, Ch.4: V.41)

This verse exemplifies the fact that no soul will be misjudged unfairly, as they will not be wronged even by the weight of an atom. They will be judged with all factors and contexts considered; in other words, it is true justice. With only love and no justice, the righteous would be rewarded for their good work, but transgressors would face no punishment, and people would constantly exceed the bounds of morality as there would be no judgement to fear.

Natural suffering as punishment

Now that we understand Allah’s Love and His other characteristics in light of the Quran, where does natural suffering fit into all of this?

Well firstly, it is the promise of Allah that this life is merely a temporary abode, and it is the Hereafter that must be prioritised:

اَللّٰہُ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَیَقۡدِرُ ؕ وَفَرِحُوۡا بِالۡحَیٰوۃِ الدُّنۡیَا ؕ وَمَا الۡحَیٰوۃُ الدُّنۡیَا فِی الۡاٰخِرَۃِ اِلَّا مَتَاعٌ

“Allah enlarges [His] provision for whomsoever He pleases and straitens [it for whomsoever He pleases]. And they rejoice in the present life, while the present life is but a [temporary] enjoyment as compared with that which is to come.” (Surah ar-Ra‘d, Ch.13: V.27)

In order to gain goodness in the next life, one must gain Allah’s pleasure and become righteous in the present life:

وَاِنۡ کُلُّ ذٰلِکَ لَمَّا مَتَاعُ الۡحَیٰوۃِ الدُّنۡیَا ؕ وَالۡاٰخِرَۃُ عِنۡدَ رَبِّکَ لِلۡمُتَّقِیۡنَ

“But all that is nothing but a [temporary] provision of the present life. And the Hereafter with thy Lord is for the righteous.” (Surah az-Zukhruf, Ch.43: V.36)

It is clear that Allah punishes those who do wrong and create disorder. Whether that punishment is in the present life, the Hereafter, or both, if they do not repent or change their ways, the transgressors will face punishment:

اِنَّمَا السَّبِیۡلُ عَلَی الَّذِیۡنَ یَظۡلِمُوۡنَ النَّاسَ وَیَبۡغُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ ؕ اُولٰٓئِکَ لَہُمۡ عَذَابٌ اَلِیۡمٌ

“The blame is only on those who wrong men and transgress in the earth without justification. Such will have a grievous punishment.” (Surah ash-Shura, 42: 43)

As illustrated in the Holy Quran, when Allah punishes wrongdoers in this life, it is done within the confines of His law. This “law” refers to natural and spiritual laws which will remain unchanged until Judgement Day:

فَلَنۡ تَجِدَ لِسُنَّتِ اللّٰہِ تَبۡدِیۡلًا ۬ۚ وَلَنۡ تَجِدَ لِسُنَّتِ اللّٰہِ تَحۡوِیۡلًا

“But thou wilt never find any change in the way of Allah; nor wilt you find any alteration in the way of Allah.” (Surah Fatir, Ch.35: V.44)

One of these unchanged methods is the punishment of wrongdoers in the present life through natural means. For example, in Chapter 41 of the Holy Quran, Allah describes how the tribe of Ad continued to ignore the warnings of Messengers who told them they may face punishment if they did not change their arrogant ways. However, the tribe continued to behave arrogantly to such a degree that they thought themselves as the mightiest beings. It was when they continued to deny Allah’s divine signs, that they were punished:

فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا صَرۡصَرًا فِیۡۤ اَیَّامٍ نَّحِسَاتٍ لِّنُذِیۡقَہُمۡ عَذَابَ الۡخِزۡیِ فِی الۡحَیٰوۃِ الدُّنۡیَا ؕ وَلَعَذَابُ الۡاٰخِرَۃِ اَخۡزٰی وَہُمۡ لَا یُنۡصَرُوۡنَ

“So We sent upon them a furious wind for several ominous days, that We might make them taste the punishment of humiliation in this life. And the punishment of the Hereafter will surely be more humiliating, and they will not be helped.” (Surah Hamim as-Sajdah, Ch.41: V.17)

In such scenarios, natural suffering is used both as a punishment for those who transgress and as a warning for those who witness the consequences of being immoral and disobedient to the commands of Allah. Without this type of natural suffering, people would feel no fear and carry out all types of sin. Thus, through natural suffering, civilisations may learn humility and gratitude for when they grow too arrogant in their way of living and reject the warnings of Messengers:

وَمَاۤ اَرۡسَلۡنَا فِیۡ قَرۡیَۃٍ مِّنۡ نَّبِیٍّ اِلَّاۤ اَخَذۡنَاۤ اَہۡلَہَا بِالۡبَاۡسَآءِ وَالضَّرَّآءِ لَعَلَّہُمۡ یَضَّرَّعُوۡنَ

“And never did We send a Prophet to any town but We seized the people thereof with adversity and suffering so that they might become humble.” (Surah al-A‘raf, Ch.7: V.95)

Natural suffering as a means of trial

Natural suffering is not only bound to disbelievers and sinners. In fact, suffering for any believer is a vital test to their faith. It is suffering and adversity that truly tests whether a person can remain steadfast:

وَمِنَ النَّاسِ مَنۡ یَّعۡبُدُ اللّٰہَ عَلٰی حَرۡفٍ ۚ فَاِنۡ اَصَابَہٗ خَیۡرُ  ۣاطۡمَاَنَّ بِہٖ ۚ وَاِنۡ اَصَابَتۡہُ فِتۡنَۃُ  ۣانۡقَلَبَ عَلٰی وَجۡہِہٖ ۟ۚ خَسِرَ الدُّنۡیَا وَالۡاٰخِرَۃَ ؕ ذٰلِکَ ہُوَ الۡخُسۡرَانُ الۡمُبِیۡنُ

“And among men there is he who serves Allah, [standing as it were] on the verge. Then if good befall him, he is content therewith; and if there befall him a trial, he returns to his [former] way. He loses in this world as well as in the Hereafter. That is an evident loss.” (Surah al-Hajj, Ch.22: V.12)

For those that turn back on their heels and return to immoral ways when adversity or suffering strikes them, they will find no benefit in this life or the next unless they remain steadfast. For those who remain patient and steadfast, despite calamity, Allah has promised them great blessings:

وَلَنَبۡلُوَنَّکُمۡ بِشَیۡءٍ مِّنَ الۡخَوۡفِ وَالۡجُوۡعِ وَنَقۡصٍ مِّنَ الۡاَمۡوَالِ وَالۡاَنۡفُسِ وَالثَّمَرٰتِ ؕ وَبَشِّرِ الصّٰبِرِیۡنَ الَّذِیۡنَ اِذَاۤ اَصَابَتۡہُمۡ مُّصِیۡبَۃٌ ۙ قَالُوۡۤا اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ  اُولٰٓئِکَ عَلَیۡہِمۡ صَلَوٰتٌ مِّنۡ رَّبِّہِمۡ وَرَحۡمَۃٌ ۟ وَاُولٰٓئِکَ ہُمُ الۡمُہۡتَدُوۡنَ

“And We will try you with something of fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to the patient, Who, when a misfortune overtakes them, say, ‘Surely to Allah we belong and to Him shall we return’. It is these on whom are blessings from their Lord and mercy, and it is these who are rightly guided.” (Surah al-Baqarah, Ch.2: V.156-158)

This is why no calamity or pain can sway true believers, as they have the utmost faith in the promises made by their Creator. The One who has fulfilled promises throughout history makes the promise that if you remain steadfast during this temporary abode where suffering is present, you will be rewarded for it. This is why Allah says:

اِنۡ تَکُوۡنُوۡا تَاۡلَمُوۡنَ فَاِنَّہُمۡ یَاۡلَمُوۡنَ کَمَا تَاۡلَمُوۡنَ ۚ وَتَرۡجُوۡنَ مِنَ اللّٰہِ مَا لَا یَرۡجُوۡنَ ؕ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا

“If you suffer, they too suffer even as you suffer. But you hope from Allah what they hope not. And Allah is All-Knowing, Wise.” (Surah an-Nisa’, Ch.4: 105)

By having the hope and belief that others may not, a believer is able to remain calm throughout suffering as they have believed in the glad tidings that Allah has given them. Even the Holy Prophet Muhammadsa, who is Al-Mustafa (The Chosen) and Khayr al-Bashar (The Best of Mankind), had to endure intense suffering throughout his life.

It is narrated by Hazrat Aishara that during The Holy Prophet’ssa final days:

“I never saw anybody suffering so much from sickness as Allah’s Messengersa.” (Sahih al-Bukhari, 5646)

Then Abdullahra also narrates:

“I visited the Prophetsa during his ailments and he was suffering from a high fever. I said, ‘You have a high fever. Is it because you will have a double reward for it?” He said, ‘Yes, for no Muslim is afflicted with any harm but that Allah will remove his sins as the leaves of a tree fall down.’” (Sahih al-Bukhari, 5647)

As it is beautifully explained by the Holy Prophetsa, no believer is afflicted by any harm during times of suffering as they are rewarded when they remain steadfast, and Allah will forgive them their sins.

What if we remove natural suffering?

If we remove natural suffering from all existence, would life (as we understand it) even exist? Simply put, no.

Natural suffering is an intrinsic element to the evolution of life, difference, adaptation, and the physical/mental improvement of ourselves. When one is faced with an infection, their body does not just shut down and give in, rather, it triggers an immune response. After tackling an infection, the body can later produce antibodies that can fight any future infections of the same disease or virus.

Similarly, for one’s muscles to grow, the body needs to trigger trauma to the muscle fibres. Only after the muscle fibres are intensely damaged does the body repair and replace the muscle with more muscle fibres, creating an increase in fibres. We then start to see that the essence of life is threaded with suffering. Without it, we cannot develop.

Then what about a young child with an autoimmune disease? If we remove autoimmune diseases, we must remove genetics and variation in our DNA. We must also remove any form of mutation. In other words, we must remove the basic building blocks to all life and evolution. Even with “low” genetic variation and mutation, no population can evolve in response to a changing environmental variable and would likely face extinction. (“Low genetic variation”, evolution.berkeley.edu)

One may argue that God should only place in “good mutation”, whereby He should only grant every person a healthy mutation. But given the ever-changing environments and differences even in our weather from continent to continent; an advantageous trait/mutation in a cold nation (i.e., more hair), is entirely disadvantageous when someone moves to a hotter nation.

So, this is the beauty of life. It is the variation and uniqueness of every single object and being that makes it a true spectacle. To remove natural suffering is to remove our ability of free will, adaptation, and development. Natural suffering reminds us of the scarcity and finite nature of this life. It is a life that can be taken from us at any moment, and for that reason it is highly valuable. If we remove natural suffering, we ultimately remove death, and without death, free will and variation, humans would simply not be human.

It is free will, suffering, variation and scarcity of life which differentiates us between other creation such as angels. Allah says in regard to the angels:

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا قُوۡۤا اَنۡفُسَکُمۡ وَاَہۡلِیۡکُمۡ نَارًا وَّقُوۡدُہَا النَّاسُ وَالۡحِجَارَۃُ عَلَیۡہَا مَلٰٓئِکَۃٌ غِلَاظٌ شِدَادٌ لَّا یَعۡصُوۡنَ اللّٰہَ مَاۤ اَمَرَہُمۡ وَیَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ

“Oh ye who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are appointed angels, stern [and] severe, who disobey not Allah in what He commands them and do as they are commanded.” (Surah at-Tahrim, Ch.66: V.7)

Thus, angels are a creation that lacks the ability of free will, as they only do what they are required and commanded by Allah. Humans, however, are distinctly different and gifted. It is our ability of free will that ultimately allows us to enjoy the greatest spiritual peaks and as a result, we can also experience significant lows.

This difference between man was presented to the angels by Allah and as Hazrat Musleh-e-Maudra narrates in his commentary:

“The angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as a man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).” (Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Tafseer-e-Kabir, under verse 2:33)

Thus, natural suffering is something that challenges the Love of Allah. Rather, it strengthens the argument for His Love. This life is a continuous process of suffering and improving, whether it be mentally, physically, or spiritually. Removing natural suffering means we must remove the fundamental building blocks of life. Without it, there is no beauty to life, nor can we truly attain a close relationship with Allah.

So, when we are faced with natural suffering, rather than seeing it as a purposeless event, Allah calls upon us to seek His Forgiveness and help. The prayer of Hazrat Ayyubas is an example of this:

وَاَیُّوۡبَ اِذۡ نَادٰی رَبَّہٗۤ اَنِّیۡ مَسَّنِیَ الضُّرُّ وَاَنۡتَ اَرۡحَمُ الرّٰحِمِیۡنَ  فَاسۡتَجَبۡنَا لَہٗ فَکَشَفۡنَا مَا بِہٖ مِنۡ ضُرٍّ وَّاٰتَیۡنٰہُ اَہۡلَہٗ وَمِثۡلَہُمۡ مَّعَہُمۡ رَحۡمَۃً مِّنۡ عِنۡدِنَا وَذِکۡرٰی لِلۡعٰبِدِیۡنَ

“And [remember] Job when he cried to his Lord, [saying], ‘Affliction has touched me, and Thou art the Most Merciful of all who show mercy’. So, We heard his prayer and removed the distress from which he suffered, and We gave him his family and like thereof with them, as a mercy from Us, and as a reminder for the worshippers.” (Surah al-Anbiya’, Ch.21: V.84-85)

When afflicted with suffering, Allah tells us that we must turn to repentance and ask for His help. If one suffers, they must remain steadfast. If one dies, he has been promised true justice in the next life. Thus, what more is there to life other than seeking the pleasure of God? When we realise our purpose, suffering does not become a complaint as the worst that can happen is death, and it is with death that Allah has promised the righteous a glad tiding. With this being said, I will finish this article with one final verse from the Holy Quran:

لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا ؕ لَہَا مَا کَسَبَتۡ وَعَلَیۡہَا مَا اکۡتَسَبَتۡ ؕ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِیۡنَاۤ اَوۡ اَخۡطَاۡنَا ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ اِصۡرًا کَمَا حَمَلۡتَہٗ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَۃَ لَنَا بِہٖ ۚ وَاعۡفُ عَنَّا ٝ وَاغۡفِرۡ لَنَا ٝ وَارۡحَمۡنَا ٝ اَنۡتَ مَوۡلٰنَا فَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ

“Allah burdens not any soul beyond its capacity. It shall have [the reward] it earns, and it shall get [the punishment] it incurs. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our [sins], and grant us forgiveness and have mercy on us; Thou art our Master; so help us Thou against the disbelieving people.” (Surah al-Baqarah, Ch.2: V.287)

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