Explanation: (2) And We removed from you your burden (وزرك)

There are several issues concerning this verse:

Al-Mubarrid stated that this phrase should be understood in the sense of "Did We not expand for you [your breast]?" (ألم نشرح) rather than its literal form. This is because one would not say, "Did We place [We placed]?" (ألم وضعنا). Therefore, the second part is interpreted based on the meaning of the first part, not its literal wording. If it were grammatically connected to the literal wording, it should have been phrased as: "And We place [present tense] from you your burden."

The meaning of al-Wizr (burden) is the weight of sin. This has been previously explained in relation to the verse: {And they shall bear their burdens} (وهم يحملون أوزارهم). It is similar to His saying: {That Allah may forgive for you what had preceded of your sin and what is to follow} (ليغفر الله لك ما تقدم من ذنبك وما تأخر).

As for the phrase {that had broken your back} (أنقض ظهرك):

Linguists explain that the origin of this phrase is that when a back is heavily burdened, a faint sound—the creaking of the saddlebags, the frame, or the ribs—is heard. Alternatively, it refers to a camel whose back is strained by a heavy load. This serves as a metaphor for the burdens that weighed heavily upon the Messenger of Allah (peace be upon him).

This verse is used by those who affirm that Prophets (peace be upon them) committed minor sins. The response to this is twofold:

First Response: Those who permit minor sins for Prophets interpret this verse as referring to those minor sins. It is argued that the description {that had broken your back} does not necessarily imply the sin was major. We respond by saying that the description of the back being broken, even if the sin was minor and forgiven, is due to the Prophet's (PBUH) intense distress and regret over committing it. Furthermore, it is described this way because the consequence of that action, in terms of the reward that would be lost, was great, thus justifying the description given by Allah. This is the interpretation supporting the view of the Mu'tazila, but it faces a problem: according to Al-Qadi (Al-Jubba'i), forgiveness for minor sins is obligatory upon Allah. Yet, Allah mentions this verse as a favor (gratitude/blessing), and granting a favor for fulfilling an obligation is not appropriate.

Second Response: The term al-Wizr (burden) should be interpreted as something other than sin. This has several interpretations:

1. Past Sins Before Prophethood: Qatadah said that the Prophet (PBUH) had sins committed during the pre-Islamic era (Jahiliyyah) before receiving prophethood, which weighed heavily upon him, and Allah forgave them.
2. Burdens of Prophethood: It refers to alleviating the heavy responsibilities of prophethood—the effort required to uphold its commands, preserve its necessities, and maintain its rights. Allah made this easy for him and removed the weight by facilitating it for him.
3. Disapproval of Deviation from Ibrahim's Path: The burden was the disapproval he felt regarding the people's alteration of the tradition of Abraham (ملة إبراهيم), which he could not prevent until Allah strengthened him and commanded him: {Then We revealed to you: Follow the religion of Abraham} (أن اتبع ملة إبراهيم).
4. Sins of His Nation: The burden was the sins of his nation, which weighed on him due to his concern for them, until Allah said: {But Allah would not punish them while you were among them} (وما كان الله ليعذبهم وأنت فيهم). This secured him from immediate punishment and promised him intercession in the Hereafter.
5. Protection from Sin: It means: "We protected you from the sin that would have broken your back," treating the prevention of the sin as the removal of the burden itself (a metaphorical use of wad', placing/removing). An example cited is that before his mission, he attended a feast involving drums and pipes; Allah caused him to sleep through it until the sun woke him the next day.
6. Fear of Revelation: The burden was the awe and terror he experienced upon the first encounter with Gabriel (peace be upon him), when trembling seized him, and he nearly threw himself from the mountain. Later, he gained strength until he reached a state where he almost threw himself from the mountain out of intense longing.
7. Persecution: The burden was the harm and abuse inflicted upon him until it nearly broke his back and caused him to tremble. Allah then strengthened him until he could endure them beating his face while he prayed, "O Allah, guide my people."
8. Loss of Supporters: If the Surah was revealed after the death of Abu Talib and Khadijah, their departure was a great burden. Allah removed this burden by raising him to the heavens, where he met every angel and was granted a high status, which is why He said: {And We have raised high for you your remembrance} (ورفعنا لك ذكرك).
9. Pre-Prophetic Confusion: The burden and weight refer to the bewilderment he experienced before prophethood. Due to his perfect intellect, upon contemplating Allah's immense favors—bringing him from non-existence to existence, granting him life, intellect, and various blessings—the sheer weight of these favors almost broke his back out of modesty (Haya'). He felt he could never adequately thank or serve his Lord for these unending graces. When prophethood and obligation came, he learned how to properly obey his Lord, and his modesty became easier to manage. A base person is not ashamed of receiving increasing favors without reciprocating service, but a noble soul feels the weight of continuous giving without rendering service, which can be overwhelming. When the Giver commands a form of service, it eases the situation and brings contentment to the heart.

Then the Almighty said: {And We have raised high for you your remembrance} (ورفعنا لك ذكرك).