Sūrah Al-Inshirāḥ " الإنشراح " or simply al-Sharḥ " الشرح " is the 94th chapter of the Qur'ān, part of the 30th Juz' having eight ayats. The Surah is so designated after the first sentence.
The text and meaning suggest, this chapter was revealed in Makkah during the early days of prophet-hood of Prophet Muhammad ﷺ. The main theme revolves around the concept "with each difficulty there is ease." This may indeed be the key phrase of this Sūrah; it is repeated in lines 5 and 6. Conversely, the reader is asked to continue their work diligently, even when it grows simple again - for God, Himself is what you are working for.
Its subject matter so closely resembles that of Sūrah 93. Ad-Duha that both these Surah seem to have been revealed in about the same period under similar conditions, and this Sūrah supplements the arguments of the previous Sūrah. According to Hadrat Abdullah bin Abbas, it was sent down in Makkah just after wad-Duha.
We have already given out the summary of the Sūrah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen to its recitation in Arabic with English subtitles at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ
( 1 ) Did We not expand for you, [O Muhammad], your breast?
To begin the discourse with this question, and then the subsequent theme, shows that the Messenger (peace be upon him) at that time was very disturbed and distressed at the great hardships that he was passing through in the initial stage of his mission of calling the people to Islam. Under those conditions Allah addressed him and consoling him, said: O Prophet, have We not blessed you with such and such favor. Then, why do you feel so disturbed and distressed at these initial difficulties.
A little consideration of the context wherever the word sharh-sadr (opening up of the breast) has occurred in the Quran, shows that it has two meanings:
(1) In (Surah Al-Anaam, Ayat 125), it was said:
and in ( Surah Az- Zumar, Ayat 22):
At both these places sharh-sadr " شۡرَحۡ صَدۡرَ " implies to free oneself from every kind of distraction and vacillation and to be satisfied with Islam as the only right way of life, and to regard the beliefs, principles of morality and civilization, religious instructions and injunctions, which Islam has given to man, as right and true.
(2) In (Surah Ash-Shuara, Ayats 12-13), it has been mentioned that when Allah appointed the Prophet Moses (peace be upon him) to the great office of Prophethood and commanded him to go and confront the Pharaoh and his mighty empire, he submitted: My Lord, I fear that they will treat me as a liar, and my breast straitens. And in ( Surah Ta Ha, Ayats 25-26), it has been stated that on this very occasion the Prophet Moses (peace be upon him) implored Allah, saying: Lord, open up my breast for me (Rabbishrahli sadri) and make my task easy for me. Here, straitening of the breast implies a person’s finding it too hard for himself to shoulder the onerous responsibilities of Prophethood and going out to clash with a mighty and tyrannical power of disbelief all by himself, and sharh-sadr implies that his morale be boosted so that he is ready to undertake any campaign and any task however difficult and hard, without any hesitation, and he develops the nerve and courage to shoulder the great responsibilities of Prophethood.
A little consideration will show that in this verse, “opening up of the Prophet’s (peace be upon him) breast”, contains both these meanings. According to the first meaning, it implied that before the Prophethood the Prophet (peace be upon him) looked upon the religion of the polytheistic Arabs, Christians, Jews and fire worshippers as false, and was not even satisfied with the hanifiyyat prevalent among some of the Arab monotheists, for it was an ambiguous creed which contained no detail of the right way. (This we have explained in E.Ns of Surah As-Sajdah). But since he himself did not know what the right way was, he was mentally confused and distracted. With the blessing of Prophethood, Allah removed his mental agitation and opened up before him the way of right guidance, which brought him full peace of mind. According to the second meaning, it implies that along with the blessing of Prophethood Allah also blessed him with the courage, spirit of resolution and broad mindedness which were needed for shouldering the onerous responsibilities of the great office. He became bearer of the vast knowledge, which no other human mind could encompass and contain. He was blessed with the wisdom which could rectify any evil however grave and wide spread. He developed the capability to stand up without any equipment and the apparent help and support of a worldly power as the standard-bearer of Islam in a society sunk in ignorance and barbarism, to brave any storm of hostility without the least hesitation, to endure patiently all the difficulties and hardships of the way so that no power might cause him to abandon his position and standpoint. Thus, The verse means to impress the point: When Allah has blessed you, O Prophet, with this invaluable wealth of sharh-sadr, why do you feel distressed and depressed at the hardships you are experiencing in the initial stage of your mission.
Some commentators have taken sharh-sadr to mean shaqq- Sadr (splitting up of the breast) and have declared this verse to be a proof of the miracle of sharh-sadr as related in the traditions of the Hadith. But the fact is that the proof of that miracle is dependent only on the traditions of the Hadith, it is not correct to prove it from the Quran. According to the Arabic language, sharh-sadr can in no way be taken to mean shaqq-sadr. Allama Alusi in the Ruh al- Maani says: In the sight of the research scholars it is a weak thing to regard sharh-sadr as shaqq-sadr.
Javed Ahmad Ghamidi Explanation:
This signifies the cognizance and insight which God specially bestowed on the Prophet (sws) in matters of religion and its preaching. The trust and confidence which was the fountainhead of all his strength and resolve was engendered through it. It is stated that the Almighty especially did this for him and for his support and help so that the greatest of opposition did not stagger his determination and resolve.
Yusuf Ali Explanation:
Cf. the prayer of Moses in xx. 25. The breast is symbolically the seat of knowledge and the highest feelings of love and affection, the treasure-house in which are stored the jewels of that quality of human character which approaches nearest to the divine. The holy Prophet's human nature had been purified, expanded, and elevated, so that he became a Mercy to all Creation. Such a nature could afford to ignore the lower motives of ordinary humanity which caused shameful attacks to be made on him. Its strength and courage could also bear the burden of the galling work which it had to do in denouncing sin, subduing it, and protecting Allah's creatures from its oppression.
Verse By Verse Quran Study Circle Explanation:
From the opening sentence one learns that the Prophet salAllahu ‘alayhi wa sallam was troubled by something. It was the Divine message that he was entrusted with, and the obstacles that he was facing. These difficulties weight heavily on his heart hence the comforting address.
The word “Sharh” as we read in Surah al-Anaam Ayah 125 means “to cut something, to open up, enlarge, expand or uncover.” This word also appears in Surah Ta-Ha Ayah 25, when Musa ‘alayhi salaam says, “My Lord, expand for me my chest.” In the context, it means opening up of the heart so that Divine wisdoms and mysteries could be comprehended and accepted. Comprehension and acceptance both are essential because sometimes we understand something but are unable to accept it.
Allah subhanahu wa ta `ala says, “Did We not expand for you, your chest,” so that it may warm to the Message? Meaning have We not facilitated it for you, endeared it to you, defined its path and illuminated it for you to see its happy end? Look into your heart. Do you see it to be full of light, happiness and solace? Hence, in the later period we observed that the Prophet’s chest expanded such that he was confident, strong and his heart was at peace. He endured severe hardships and became a source of strength for others.
We read that when the Prophet salAllahu ‘alayhi wa sallam was with Abu Bakr Siddeeq radhiAllahu ‘anhu in the cave of Thawr, Abu Bakr was under extreme distress while the Prophet assured him that Allah will take care of them. At another instance, when a man took the Prophet’s sword from the scabbard (during his sleep) and said, “Who will save you from me?” The Prophet calmly replied, “Allah”.
وَوَضَعْنَا عَنكَ وِزْرَكَ
( 2 ) And We removed from you your burden
Javed Ahmad Ghamidi Explanation:
This and the sentence after it are connected to the first sentence and should be translated accordingly. The burden mentioned in the verse refers to the grief the Prophet (sws) was stricken with before being called to prophethood because of wandering for guidance and to the one that afflicted him after being called to prophethood as a result of the response of his nation.
To strengthen and encourage him. This is a reference to how his once feeble voice became a reverberating roar in all of Arabia. Imam Amin Ahsan Islahi writes:
See last note. It is indeed a grievous and galling burden for a man to fight single-handed against sin. But Allah sends His grace and aid, and that burden is removed, or converted into joy and triumph in the service of the One True God.
Verse By Verse Quran Study Circle Explanation:
Then in ayaat 2 and 3 it was said, “And We removed from you your burden, which had weighed upon your back.” The word wiz’rak is from the root letters wau-zay-raand it means “to carry a burden, bear a load, or perpetrate (a crime).” This word has been interpreted here in two ways. Let’s first look at the word in the context of a heavy burden or responsibility.
If we recall the incident of first revelation, we will remember that the Prophet salAllahu ‘alayhi wa sallam was almost shivering after having met an angel in the cave of Hira. He suffered from fever for several days because he was not prepared for this responsibility. He was under stress and anguish. Khadeeja radhiAllahu ‘anha comforted him that because he was such an honorable man, his Lord would not punish him. Then Allah subhanahu wa ta`ala relieved him of his sadness and gave him strength. Relief took the form of giving his heart a lift. Allah subhanahu wa ta`ala guided him regarding how to carry on this mission and appeal to people’s hearts. He now considered his mission easy and the burden that he felt was lifted.
The second meaning is interpreted in the sense of sins. Before we proceed with the explanation, it must be remembered that the Prophets are not sinful. Their life before Prophethood as well as after Prophethood is clean and pure. However, what is meant by sins here is shortcomings and mistakes. These may be acceptable to common people but for a person of honorable status such as a Prophet they are not acceptable. But as we read it Surah al-Fath Ayaat 1 and 2, Allah subhanahu wa ta`ala says, “Indeed, We have given you, [O Muhammad], a clear conquest. That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”
“And raised high for you your repute,” meaning Allah subhanahu wa ta`ala exalted him. At one time, he had only a few followers who secretly practiced Islam. After the conquest of Badr more people embraced Islam and Muslims became politically, economically and socially strong such that the Prophet’s enemies feared him. If we look at it today, our prayer is incomplete without sending blessings upon him. Secondly, the Shahada that people pronounce at the time of entering Islam includes testifying the Prophet Muhammad as the Last Messenger of Allah. The same Shahada is pronounced in the Adhaan as well as the prayer itself. Indeed, this is the highest degree of praise and status. It is a position granted only to Muhammad salAllahu ‘alayhi wa sallam. Generations after generations, millions of people honor his name by asking for peace and blessings for him. His followers have profound love for him.
Moreover, Allah subhanahu wa ta`ala choosing him as His Messenger is in itself an honor for him.
الَّذِي أَنقَضَ ظَهْرَكَ
( 3 ) Which had weighed upon your back
Verses 2-3: Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Prophet (peace be upon him) had happened to commit certain errors because of which he was feeling disturbed, and Allah by sending down this verse consoled and satisfied him, saying that He had forgiven him those errors. But in our opinion it is a grave mistake to interpret this verse thus. In the first place, the word vizr does not necessarily mean a sin, but it is also used for a heavy burden. Therefore, there is no reason why it should in every case be taken in the bad sense. Secondly, the Prophet’s (peace be upon him) life before Prophethood was also so clean and pure that it had been presented in the Quran as a challenge before the opponents. So much so that the Prophet (peace be upon him) was made to point out to the disbelievers: I have already lived a lifetime among you before the revelation of this Quran. (Surah Younus, Ayat 16). And he was also not the type of a person who would commit a sin secretly. God forbid, had he been such a man, Allah would not have been unaware of it, and would not have made him proclaim the thing before the people openly, which He made him proclaim in the above-mentioned verse of Surah Younus, if his person carried the blot of a sin committed secretly. Thus, in fact, in this verse vizr means a heavy burden and it implies the burden of distress, anguish and anxiety that was difficult on his sensitive nature when he saw his nation deeply sunk in ignorance and barbarism. Idols were being worshipped, the community was engrossed in idolatry and polytheistic customs and practices, filth of immorality and indecency prevailed all around, wickedness and corrupt practices were rampant in society, the powerful were suppressing the powerless, girls were being buried alive, tribes were subjecting one another to surprise attacks, and sometimes the wars of vengeance continued for a hundred years at a stretch. No one’s life, property and honor was safe unless he had a strong band at his back. This grieved the Prophet (peace be upon him) but he could find no way to cure the malady. This same anxiety was weighing down his back. Allah by showing him the way to guidance removed its burden from him. Then as soon as he was appointed to the office of Prophethood, he came to know that belief in the doctrine of Tauhid, the Hereafter and Prophethood was the master-key by which each corruption in human life could be eradicated and the way to reform opened in every aspect of life. This guidance from Allah relieved him of his burden and he felt re-assured that by means of it he would not only be able to cure the maladies of Arabia but also of all mankind outside Arabia as well.
وَرَفَعْنَا لَكَ ذِكْرَكَ
( 4 ) And raised high for you your repute.
This was said at a time when no one could even conceive how the renown of the one unique individual, who had only a few followers confined only to the city of Makkah, would be exalted throughout the world and what high fame he would achieve. But Allah Almighty gave His Messenger (peace be upon him) this good news under those very conditions and then fulfilled it in a strange way. In the first place, he took from his enemies themselves the task of exalting his renown. One of the methods that the disbelievers of Makkah adopted to defeat his mission was that in the Hajj season when the pilgrims from every corner of Arabia were attracted to their city, they would visit them at their halting places and would warn them to beware of a dangerous man called Muhammad (peace be upon him), who they alleged, worked such magic on the people that father was separated from son, brother from brother, and husband from wife; therefore, they should keep away from him. The same thing they said to all other people, who visited Makkah on other than Hajj days in connection with pilgrimage or on other business. In this way although they were trying to defame the Prophet (peace be upon him), yet the result was that his name reached every nook and corner of Arabia and the enemies themselves took him out of his seclusion in Makkah and introduced him among all the tribes of the country. After this, it was but natural that the people should become curious to know as to who this man was, what he preached, what was his character like and who were the people influenced by his magic and what sort of effect his magic had on them. As the propaganda of the Makkan disbelievers spread, the people’s curiosity also grew. Then, when as a result of this curiosity the people came to know of the Prophet’s (peace be upon him) morals, his character and conduct, when they heard the Quran and found what teachings it presented and when the people saw how different the lives of those who had been influenced by what was being described as magic had become from the lives of the common Arabs, the bad name started being changed into good name. So much so that by the time the Hijrah took place, there was perhaps no tribe left anywhere in Arabia from which one or another person, one or another clan had not accepted Islam and in which at least some people had not developed sympathy and interest in the Prophet (peace be upon him) and his message. This was the first stage of the exaltation of his renown. Then from the Hijrah started the second stage in which, on the one hand, the hypocrites, the Jews and the prominent polytheists of Arabia were actively engaged in defaming him, and, on the other, the Islamic State of Al-Madinah was presenting such a practical model of God-worship, God consciousness, piety and devotion, purity of morals and community life, justice and equity, equality of man and man, generosity of the rich, care of the poor, fulfillment of pledges and promises and righteousness in dealings, which was conquering the hearts. The enemies tried by resort to war to impede the growing influence of the Prophet (peace be upon him), but the party of the believers, trained and developed under his own leadership, proved its superiority by their discipline, their bravery, their fearlessness of death, and their adherence to restrictions of morality even in the state of war, so convincingly that entire Arabia had to recognize it as a power to be reckoned with. Within ten years the Prophet’s (peace be upon him) renown become so exalted that the same land in which the opponents had exerted their utmost to defame him, reverberated with the slogan of Ash hadu anna Muhammad ar-Rasul Allah from one end to the other. Then the third stage commenced with the establishment of the righteous Caliphate when his holy name started being mentioned and praised everywhere in the world. This process continues till today, and will continue till Resurrection if Allah so wills. Wherever in the world there exists a settlement of the Muslims, the apostleship of Muhammad (peace be upon him) is being proclaimed aloud in the call to the Prayer five times a day, blessings of Allah are being invoked on him in the Prayers, and his sacred remembrance is being made in the Friday Sermons. There is no moment in the 12 months of the year and in the 24 hours of the day when at one or another place in the world, the Prophet’s (peace be upon him) name is not being mentioned. This is a clear proof of the truth of the Quran that when in the initial stage of the Prophethood Allah proclaimed wa rafana laka dhikrak, no one could estimate and imagine with what esteem and to what great extent the Prophet’s (peace be upon him) renown would be exalted. In a Hadith, Abu Saeed Khudri has reported that the Prophet (peace be upon him) said: Gabriel came to me and said: My Lord and your Lord asks, in what ways have I exalted your renown. I submitted: Allah alone has the best knowledge. He said, Allah says: Whenever mention is made of Me, you too will be mentioned along with Me. (Ibn Jarir, lbn Abi Hatim, Musnad Abu Yala, Ibn al-Mundhir, Ibn Hibban, Ibn Marduyah, Abu Nuaim). The whole later history stands witness that this prediction has proved literally true.
Yusuf Ali Explanation:
It is indeed a grievous and galling burden for a man to fight single-handed against sin. But Allah sends His grace and aid, and that burden is removed, or converted into joy and triumph in the service of the One True God.
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
( 5 ) For indeed, with hardship [will be] ease.
Javed Ahmad Ghamidi Explanation:
Ie., so close is this ease to the difficult time he is facing that it is almost adjacent. Ie., so close is this ease to the difficult time he is facing that it is almost adjacent. The ease referred to in the verse is that which was afforded to the Prophet (sws) in Madinah after migration. As a result, not only did his preaching endeavours lead to political authority, but also with this authority the whole of Arab became subservient to him.
Yusuf Ali Explanation:
This verse is repeated for extra emphasis. Whatever difficulties or troubles are encountered by men, Allah always provides a solution, a way out, a relief, a way to lead to ease and happiness, if we only follow His Path and show our Faith by patience and well-doing. The solution or relief does not merely come after the Difficulty: it is provided with it. I understand the definite article in al-'usr in a generic sense, and translate: "every difficulty". In xcii. 7, I have translated Yusr as Bliss, and in xcii. 10 'Usr as Misery.
إِنَّ مَعَ الْعُسْرِ يُسْرًا
( 6 ) Indeed, with hardship [will be] ease.
This has been repeated twice so as to reassure the Prophet (peace be upon him) that the bad times he was passing through at that time would not last for ever, but were going to be replaced by good times in the near future. On the surface this appears to be a contradiction that hardship should be accompanied by ease, for these two things do not co-exist. But the words hardship with ease instead of ease after hardship have been used in the sense that the period of ease is so close to it as if it were a concomitant of it.
Javed Ahmad Ghamidi Explanation:
The repetition emphasizes the glad tidings. The period in which this surah was revealed was apparently a very testing one. The Almighty presented various incidents of the Prophet’s life to assure him. He was told that the God Who endowed him with all these blessings was there to help him; very soon these difficult times would give way to ease; the hindrances in his way would be removed and he and his companions would finally reach the destination the Almighty had appointed as an established practice for His messengers. The words are rather precise here. But in Surah al-Nasr, details are cited. It is stated that God’s help and victory would come and the Prophet (sws) would see people entering the folds of Islam in multitudes.
Verse By Verse Quran Study Circle Explanation:
In Ayaat 5 and 6, Allah subhanahu wa ta`ala comforts and reassures the Prophet by saying, “…indeed, with hardship [will be] ease…” Hardship is never absolute, for ease always accompanies it. When the Prophet’s burden became too heavy, Allah subhanahu wa ta`ala lifted up his heart and relieved him. This is strongly emphasized by a literal repetition of the statement: “Indeed, with hardship [will be] ease.” For every challenge there is a way. A matter which afflicts Muhammad’s soul so much must be very serious indeed. The repetition also indicates while the challenge might be one there are several ways of addressing it. Secondly, the times of ease are more frequent than the times of difficulty. How often does one fall sick? How often does one lose all their money or face a loss? How often are we tested? Our problem is that when we are tested we only focus on all problem or the calamity and forget all the other blessings that we enjoy.
Allah subhanahu wa ta`ala is acknowledging that yes at this moment there is difficulty. You have only handful followers but there will be ease. Grounds are being prepared for future success. The lesson for us is that when we are tested we should be patient and acknowledge that if Allah has put me in this there must be some khair and wisdom. Only then the person can survive his test.
فَإِذَا فَرَغْتَ فَانصَبْ
( 7 ) So when you have finished [your duties], then stand up [for worship].
Javed Ahmad Ghamidi Explanation:
Ie., once he is free from the duties of the mission assigned to him. It is evident from other verses of the Qur’an that this mission was to bring about a worldly reward and retribution in Arabia for its inhabitants and as a result achieve the sovereignty of the truth in this land. Found in the word are the glad tidings that he would be able to successfully complete this mission after surmounting all the impediments that came his way.
Yusuf Ali Explanation:
When thou art free: or when thou art relieved. The words understood may be: from thy immediate task, that of preaching to men, denouncing sin, and encouraging righteousness; or, from the difficulties that confronted thee. When that happens, that does not finish the labours of the man of Allah. It is only one step to them. He has constantly and insistently to go on. When there is rest from the task of instructing the world, the contact with the spiritual kingdom continues, and indeed it becomes more intimate and concentrated.
وَإِلَىٰ رَبِّكَ فَارْغَب
( 8 ) And to your Lord direct [your] longing.
So when you have finished (your duties): When you are free from other occupations, whether occupations in connection with the preaching of divine message, or teaching and training of the new converts, or domestic occupations of mundane nature. The commandment means: When you are no more occupied, you should spend your time in the labor and toil of Allah’s worship and turn all your attention exclusively to your Lord.
Javed Ahmad Ghamidi Explanation:
Ie., when the phase of divine support and victory arrived and he fulfilled his responsibility, he should fully devote himself to worship the Almighty because it is only this effort and devotion which would reap rewards for him when he meets his Lord. Imam Amin Ahsan Islahi writes:
The kingdom of Allah is everything. Other things are incidental, and really do not matter. Worldly greatness or success may be a means to an end, but it may also be a hindrance to true spiritual greatness. Allah is the goal of the righteous man's whole attention and desire.
Verse By Verse Quran Study Circle Explanation:
Then follows a statement pointing out the aspects of comfort and the factors contributing to the lifting up of hearts and spirits, Allah subhanahu wa ta`ala says, “So when you have finished [your duties], then stand up [for worship]. And to your Lord direct [your] longing,” meaning seek relief and solace in Him.
The Prophet is being told that when you have finished whatever you may have to do, be it a matter relating to the delivery of your message or an affair of this life, then turn with all your heart to what deserves your toil and striving, namely devotion and dedication in worship. Seek Him alone and let nothing whatsoever distract you. Do not ever think of the people you call on to believe in Him. A traveler must have his food with him, and this is the real food for your journey. A fighter for a cause needs to have his equipment. And devotion to your Lord is the equipment necessary for you. This will provide you with ease in every difficulty you may encounter, and with comfort against every kind of affliction you may suffer.
The lesson here for us is that never sit idle. Stay busy in something productive. Even when you are doing house chores keep your tongue busy with dhikr. Whenever you have a few extra minutes instead of flipping channels or browsing mindlessly, read something. Read some part of the Qur’an. Offer nawafil. Memorize a Surah. It is said that a believer passes away between two actions: one that he just finished doing and the one that he was about to do.
Be mindful of Allah. When a believer is conscious of Allah, he will find something to please Him and be busy with. When you are in a difficulty turn to Allah and ask Him for help. What do we do? We begin complaining to His creation instead of talking to Him. The Prophet is being, “And to your Lord, direct [your] longing.”
You may now like to listen to Arabic recitation of Sūrah Al-Inshirāḥ with English subtitles:
To begin the discourse with this question, and then the subsequent theme, shows that the Messenger (peace be upon him) at that time was very disturbed and distressed at the great hardships that he was passing through in the initial stage of his mission of calling the people to Islam. Under those conditions Allah addressed him and consoling him, said: O Prophet, have We not blessed you with such and such favor. Then, why do you feel so disturbed and distressed at these initial difficulties.
A little consideration of the context wherever the word sharh-sadr (opening up of the breast) has occurred in the Quran, shows that it has two meanings:
(1) In (Surah Al-Anaam, Ayat 125), it was said:
فَمَنۡ يُّرِدِ اللّٰهُ اَنۡ يَّهۡدِيَهٗ يَشۡرَحۡ صَدۡرَهٗ لِلۡاِسۡلَامِۚ
So whomever Allah wills to guide aright, He makes his breast wide open to Islam (yashrah sadrahu lil-lslam);and in ( Surah Az- Zumar, Ayat 22):
اَفَمَنۡ شَرَحَ اللّٰهُ صَدۡرَهٗ لِلۡاِسۡلَامِ
Can the person whose breast Allah has opened for Islam (sharahullahu sadrahu lil-Islam) and he is walking in the light shown by his Lord.At both these places sharh-sadr " شۡرَحۡ صَدۡرَ " implies to free oneself from every kind of distraction and vacillation and to be satisfied with Islam as the only right way of life, and to regard the beliefs, principles of morality and civilization, religious instructions and injunctions, which Islam has given to man, as right and true.
(2) In (Surah Ash-Shuara, Ayats 12-13), it has been mentioned that when Allah appointed the Prophet Moses (peace be upon him) to the great office of Prophethood and commanded him to go and confront the Pharaoh and his mighty empire, he submitted: My Lord, I fear that they will treat me as a liar, and my breast straitens. And in ( Surah Ta Ha, Ayats 25-26), it has been stated that on this very occasion the Prophet Moses (peace be upon him) implored Allah, saying: Lord, open up my breast for me (Rabbishrahli sadri) and make my task easy for me. Here, straitening of the breast implies a person’s finding it too hard for himself to shoulder the onerous responsibilities of Prophethood and going out to clash with a mighty and tyrannical power of disbelief all by himself, and sharh-sadr implies that his morale be boosted so that he is ready to undertake any campaign and any task however difficult and hard, without any hesitation, and he develops the nerve and courage to shoulder the great responsibilities of Prophethood.
A little consideration will show that in this verse, “opening up of the Prophet’s (peace be upon him) breast”, contains both these meanings. According to the first meaning, it implied that before the Prophethood the Prophet (peace be upon him) looked upon the religion of the polytheistic Arabs, Christians, Jews and fire worshippers as false, and was not even satisfied with the hanifiyyat prevalent among some of the Arab monotheists, for it was an ambiguous creed which contained no detail of the right way. (This we have explained in E.Ns of Surah As-Sajdah). But since he himself did not know what the right way was, he was mentally confused and distracted. With the blessing of Prophethood, Allah removed his mental agitation and opened up before him the way of right guidance, which brought him full peace of mind. According to the second meaning, it implies that along with the blessing of Prophethood Allah also blessed him with the courage, spirit of resolution and broad mindedness which were needed for shouldering the onerous responsibilities of the great office. He became bearer of the vast knowledge, which no other human mind could encompass and contain. He was blessed with the wisdom which could rectify any evil however grave and wide spread. He developed the capability to stand up without any equipment and the apparent help and support of a worldly power as the standard-bearer of Islam in a society sunk in ignorance and barbarism, to brave any storm of hostility without the least hesitation, to endure patiently all the difficulties and hardships of the way so that no power might cause him to abandon his position and standpoint. Thus, The verse means to impress the point: When Allah has blessed you, O Prophet, with this invaluable wealth of sharh-sadr, why do you feel distressed and depressed at the hardships you are experiencing in the initial stage of your mission.
Some commentators have taken sharh-sadr to mean shaqq- Sadr (splitting up of the breast) and have declared this verse to be a proof of the miracle of sharh-sadr as related in the traditions of the Hadith. But the fact is that the proof of that miracle is dependent only on the traditions of the Hadith, it is not correct to prove it from the Quran. According to the Arabic language, sharh-sadr can in no way be taken to mean shaqq-sadr. Allama Alusi in the Ruh al- Maani says: In the sight of the research scholars it is a weak thing to regard sharh-sadr as shaqq-sadr.
Javed Ahmad Ghamidi Explanation:
This signifies the cognizance and insight which God specially bestowed on the Prophet (sws) in matters of religion and its preaching. The trust and confidence which was the fountainhead of all his strength and resolve was engendered through it. It is stated that the Almighty especially did this for him and for his support and help so that the greatest of opposition did not stagger his determination and resolve.
Yusuf Ali Explanation:
Cf. the prayer of Moses in xx. 25. The breast is symbolically the seat of knowledge and the highest feelings of love and affection, the treasure-house in which are stored the jewels of that quality of human character which approaches nearest to the divine. The holy Prophet's human nature had been purified, expanded, and elevated, so that he became a Mercy to all Creation. Such a nature could afford to ignore the lower motives of ordinary humanity which caused shameful attacks to be made on him. Its strength and courage could also bear the burden of the galling work which it had to do in denouncing sin, subduing it, and protecting Allah's creatures from its oppression.
Verse By Verse Quran Study Circle Explanation:
From the opening sentence one learns that the Prophet salAllahu ‘alayhi wa sallam was troubled by something. It was the Divine message that he was entrusted with, and the obstacles that he was facing. These difficulties weight heavily on his heart hence the comforting address.
The word “Sharh” as we read in Surah al-Anaam Ayah 125 means “to cut something, to open up, enlarge, expand or uncover.” This word also appears in Surah Ta-Ha Ayah 25, when Musa ‘alayhi salaam says, “My Lord, expand for me my chest.” In the context, it means opening up of the heart so that Divine wisdoms and mysteries could be comprehended and accepted. Comprehension and acceptance both are essential because sometimes we understand something but are unable to accept it.
Allah subhanahu wa ta `ala says, “Did We not expand for you, your chest,” so that it may warm to the Message? Meaning have We not facilitated it for you, endeared it to you, defined its path and illuminated it for you to see its happy end? Look into your heart. Do you see it to be full of light, happiness and solace? Hence, in the later period we observed that the Prophet’s chest expanded such that he was confident, strong and his heart was at peace. He endured severe hardships and became a source of strength for others.
We read that when the Prophet salAllahu ‘alayhi wa sallam was with Abu Bakr Siddeeq radhiAllahu ‘anhu in the cave of Thawr, Abu Bakr was under extreme distress while the Prophet assured him that Allah will take care of them. At another instance, when a man took the Prophet’s sword from the scabbard (during his sleep) and said, “Who will save you from me?” The Prophet calmly replied, “Allah”.
وَوَضَعْنَا عَنكَ وِزْرَكَ
( 2 ) And We removed from you your burden
Javed Ahmad Ghamidi Explanation:
This and the sentence after it are connected to the first sentence and should be translated accordingly. The burden mentioned in the verse refers to the grief the Prophet (sws) was stricken with before being called to prophethood because of wandering for guidance and to the one that afflicted him after being called to prophethood as a result of the response of his nation.
To strengthen and encourage him. This is a reference to how his once feeble voice became a reverberating roar in all of Arabia. Imam Amin Ahsan Islahi writes:
The leaders of the Quraysh, who were the first invitees of this religion, persisted in opposing it. However, during hajj, the pilgrims who came to the Ka‘bah became a constant source of spreading its teachings in the whereabouts of Makkah, particularly among the Ansar of Madinah. Subsequently, it reached the far flung areas of Arabia and then infiltrated into other countries. Such was the extent of its tide that it was not difficult for someone to imagine that this voice was not to be silenced and soon a hitherto feeble call would become a deafening uproar and that before long every nook and corner of Arabia would resound with the cries of Allahu Akbar. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9,427)Yusuf Ali Explanation:
See last note. It is indeed a grievous and galling burden for a man to fight single-handed against sin. But Allah sends His grace and aid, and that burden is removed, or converted into joy and triumph in the service of the One True God.
Verse By Verse Quran Study Circle Explanation:
Then in ayaat 2 and 3 it was said, “And We removed from you your burden, which had weighed upon your back.” The word wiz’rak is from the root letters wau-zay-raand it means “to carry a burden, bear a load, or perpetrate (a crime).” This word has been interpreted here in two ways. Let’s first look at the word in the context of a heavy burden or responsibility.
If we recall the incident of first revelation, we will remember that the Prophet salAllahu ‘alayhi wa sallam was almost shivering after having met an angel in the cave of Hira. He suffered from fever for several days because he was not prepared for this responsibility. He was under stress and anguish. Khadeeja radhiAllahu ‘anha comforted him that because he was such an honorable man, his Lord would not punish him. Then Allah subhanahu wa ta`ala relieved him of his sadness and gave him strength. Relief took the form of giving his heart a lift. Allah subhanahu wa ta`ala guided him regarding how to carry on this mission and appeal to people’s hearts. He now considered his mission easy and the burden that he felt was lifted.
The second meaning is interpreted in the sense of sins. Before we proceed with the explanation, it must be remembered that the Prophets are not sinful. Their life before Prophethood as well as after Prophethood is clean and pure. However, what is meant by sins here is shortcomings and mistakes. These may be acceptable to common people but for a person of honorable status such as a Prophet they are not acceptable. But as we read it Surah al-Fath Ayaat 1 and 2, Allah subhanahu wa ta`ala says, “Indeed, We have given you, [O Muhammad], a clear conquest. That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”
“And raised high for you your repute,” meaning Allah subhanahu wa ta`ala exalted him. At one time, he had only a few followers who secretly practiced Islam. After the conquest of Badr more people embraced Islam and Muslims became politically, economically and socially strong such that the Prophet’s enemies feared him. If we look at it today, our prayer is incomplete without sending blessings upon him. Secondly, the Shahada that people pronounce at the time of entering Islam includes testifying the Prophet Muhammad as the Last Messenger of Allah. The same Shahada is pronounced in the Adhaan as well as the prayer itself. Indeed, this is the highest degree of praise and status. It is a position granted only to Muhammad salAllahu ‘alayhi wa sallam. Generations after generations, millions of people honor his name by asking for peace and blessings for him. His followers have profound love for him.
Moreover, Allah subhanahu wa ta`ala choosing him as His Messenger is in itself an honor for him.
الَّذِي أَنقَضَ ظَهْرَكَ
( 3 ) Which had weighed upon your back
Verses 2-3: Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Prophet (peace be upon him) had happened to commit certain errors because of which he was feeling disturbed, and Allah by sending down this verse consoled and satisfied him, saying that He had forgiven him those errors. But in our opinion it is a grave mistake to interpret this verse thus. In the first place, the word vizr does not necessarily mean a sin, but it is also used for a heavy burden. Therefore, there is no reason why it should in every case be taken in the bad sense. Secondly, the Prophet’s (peace be upon him) life before Prophethood was also so clean and pure that it had been presented in the Quran as a challenge before the opponents. So much so that the Prophet (peace be upon him) was made to point out to the disbelievers: I have already lived a lifetime among you before the revelation of this Quran. (Surah Younus, Ayat 16). And he was also not the type of a person who would commit a sin secretly. God forbid, had he been such a man, Allah would not have been unaware of it, and would not have made him proclaim the thing before the people openly, which He made him proclaim in the above-mentioned verse of Surah Younus, if his person carried the blot of a sin committed secretly. Thus, in fact, in this verse vizr means a heavy burden and it implies the burden of distress, anguish and anxiety that was difficult on his sensitive nature when he saw his nation deeply sunk in ignorance and barbarism. Idols were being worshipped, the community was engrossed in idolatry and polytheistic customs and practices, filth of immorality and indecency prevailed all around, wickedness and corrupt practices were rampant in society, the powerful were suppressing the powerless, girls were being buried alive, tribes were subjecting one another to surprise attacks, and sometimes the wars of vengeance continued for a hundred years at a stretch. No one’s life, property and honor was safe unless he had a strong band at his back. This grieved the Prophet (peace be upon him) but he could find no way to cure the malady. This same anxiety was weighing down his back. Allah by showing him the way to guidance removed its burden from him. Then as soon as he was appointed to the office of Prophethood, he came to know that belief in the doctrine of Tauhid, the Hereafter and Prophethood was the master-key by which each corruption in human life could be eradicated and the way to reform opened in every aspect of life. This guidance from Allah relieved him of his burden and he felt re-assured that by means of it he would not only be able to cure the maladies of Arabia but also of all mankind outside Arabia as well.
وَرَفَعْنَا لَكَ ذِكْرَكَ
( 4 ) And raised high for you your repute.
This was said at a time when no one could even conceive how the renown of the one unique individual, who had only a few followers confined only to the city of Makkah, would be exalted throughout the world and what high fame he would achieve. But Allah Almighty gave His Messenger (peace be upon him) this good news under those very conditions and then fulfilled it in a strange way. In the first place, he took from his enemies themselves the task of exalting his renown. One of the methods that the disbelievers of Makkah adopted to defeat his mission was that in the Hajj season when the pilgrims from every corner of Arabia were attracted to their city, they would visit them at their halting places and would warn them to beware of a dangerous man called Muhammad (peace be upon him), who they alleged, worked such magic on the people that father was separated from son, brother from brother, and husband from wife; therefore, they should keep away from him. The same thing they said to all other people, who visited Makkah on other than Hajj days in connection with pilgrimage or on other business. In this way although they were trying to defame the Prophet (peace be upon him), yet the result was that his name reached every nook and corner of Arabia and the enemies themselves took him out of his seclusion in Makkah and introduced him among all the tribes of the country. After this, it was but natural that the people should become curious to know as to who this man was, what he preached, what was his character like and who were the people influenced by his magic and what sort of effect his magic had on them. As the propaganda of the Makkan disbelievers spread, the people’s curiosity also grew. Then, when as a result of this curiosity the people came to know of the Prophet’s (peace be upon him) morals, his character and conduct, when they heard the Quran and found what teachings it presented and when the people saw how different the lives of those who had been influenced by what was being described as magic had become from the lives of the common Arabs, the bad name started being changed into good name. So much so that by the time the Hijrah took place, there was perhaps no tribe left anywhere in Arabia from which one or another person, one or another clan had not accepted Islam and in which at least some people had not developed sympathy and interest in the Prophet (peace be upon him) and his message. This was the first stage of the exaltation of his renown. Then from the Hijrah started the second stage in which, on the one hand, the hypocrites, the Jews and the prominent polytheists of Arabia were actively engaged in defaming him, and, on the other, the Islamic State of Al-Madinah was presenting such a practical model of God-worship, God consciousness, piety and devotion, purity of morals and community life, justice and equity, equality of man and man, generosity of the rich, care of the poor, fulfillment of pledges and promises and righteousness in dealings, which was conquering the hearts. The enemies tried by resort to war to impede the growing influence of the Prophet (peace be upon him), but the party of the believers, trained and developed under his own leadership, proved its superiority by their discipline, their bravery, their fearlessness of death, and their adherence to restrictions of morality even in the state of war, so convincingly that entire Arabia had to recognize it as a power to be reckoned with. Within ten years the Prophet’s (peace be upon him) renown become so exalted that the same land in which the opponents had exerted their utmost to defame him, reverberated with the slogan of Ash hadu anna Muhammad ar-Rasul Allah from one end to the other. Then the third stage commenced with the establishment of the righteous Caliphate when his holy name started being mentioned and praised everywhere in the world. This process continues till today, and will continue till Resurrection if Allah so wills. Wherever in the world there exists a settlement of the Muslims, the apostleship of Muhammad (peace be upon him) is being proclaimed aloud in the call to the Prayer five times a day, blessings of Allah are being invoked on him in the Prayers, and his sacred remembrance is being made in the Friday Sermons. There is no moment in the 12 months of the year and in the 24 hours of the day when at one or another place in the world, the Prophet’s (peace be upon him) name is not being mentioned. This is a clear proof of the truth of the Quran that when in the initial stage of the Prophethood Allah proclaimed wa rafana laka dhikrak, no one could estimate and imagine with what esteem and to what great extent the Prophet’s (peace be upon him) renown would be exalted. In a Hadith, Abu Saeed Khudri has reported that the Prophet (peace be upon him) said: Gabriel came to me and said: My Lord and your Lord asks, in what ways have I exalted your renown. I submitted: Allah alone has the best knowledge. He said, Allah says: Whenever mention is made of Me, you too will be mentioned along with Me. (Ibn Jarir, lbn Abi Hatim, Musnad Abu Yala, Ibn al-Mundhir, Ibn Hibban, Ibn Marduyah, Abu Nuaim). The whole later history stands witness that this prediction has proved literally true.
Yusuf Ali Explanation:
It is indeed a grievous and galling burden for a man to fight single-handed against sin. But Allah sends His grace and aid, and that burden is removed, or converted into joy and triumph in the service of the One True God.
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
( 5 ) For indeed, with hardship [will be] ease.
Javed Ahmad Ghamidi Explanation:
Ie., so close is this ease to the difficult time he is facing that it is almost adjacent. Ie., so close is this ease to the difficult time he is facing that it is almost adjacent. The ease referred to in the verse is that which was afforded to the Prophet (sws) in Madinah after migration. As a result, not only did his preaching endeavours lead to political authority, but also with this authority the whole of Arab became subservient to him.
Yusuf Ali Explanation:
This verse is repeated for extra emphasis. Whatever difficulties or troubles are encountered by men, Allah always provides a solution, a way out, a relief, a way to lead to ease and happiness, if we only follow His Path and show our Faith by patience and well-doing. The solution or relief does not merely come after the Difficulty: it is provided with it. I understand the definite article in al-'usr in a generic sense, and translate: "every difficulty". In xcii. 7, I have translated Yusr as Bliss, and in xcii. 10 'Usr as Misery.
إِنَّ مَعَ الْعُسْرِ يُسْرًا
( 6 ) Indeed, with hardship [will be] ease.
This has been repeated twice so as to reassure the Prophet (peace be upon him) that the bad times he was passing through at that time would not last for ever, but were going to be replaced by good times in the near future. On the surface this appears to be a contradiction that hardship should be accompanied by ease, for these two things do not co-exist. But the words hardship with ease instead of ease after hardship have been used in the sense that the period of ease is so close to it as if it were a concomitant of it.
Javed Ahmad Ghamidi Explanation:
The repetition emphasizes the glad tidings. The period in which this surah was revealed was apparently a very testing one. The Almighty presented various incidents of the Prophet’s life to assure him. He was told that the God Who endowed him with all these blessings was there to help him; very soon these difficult times would give way to ease; the hindrances in his way would be removed and he and his companions would finally reach the destination the Almighty had appointed as an established practice for His messengers. The words are rather precise here. But in Surah al-Nasr, details are cited. It is stated that God’s help and victory would come and the Prophet (sws) would see people entering the folds of Islam in multitudes.
Verse By Verse Quran Study Circle Explanation:
In Ayaat 5 and 6, Allah subhanahu wa ta`ala comforts and reassures the Prophet by saying, “…indeed, with hardship [will be] ease…” Hardship is never absolute, for ease always accompanies it. When the Prophet’s burden became too heavy, Allah subhanahu wa ta`ala lifted up his heart and relieved him. This is strongly emphasized by a literal repetition of the statement: “Indeed, with hardship [will be] ease.” For every challenge there is a way. A matter which afflicts Muhammad’s soul so much must be very serious indeed. The repetition also indicates while the challenge might be one there are several ways of addressing it. Secondly, the times of ease are more frequent than the times of difficulty. How often does one fall sick? How often does one lose all their money or face a loss? How often are we tested? Our problem is that when we are tested we only focus on all problem or the calamity and forget all the other blessings that we enjoy.
Allah subhanahu wa ta`ala is acknowledging that yes at this moment there is difficulty. You have only handful followers but there will be ease. Grounds are being prepared for future success. The lesson for us is that when we are tested we should be patient and acknowledge that if Allah has put me in this there must be some khair and wisdom. Only then the person can survive his test.
فَإِذَا فَرَغْتَ فَانصَبْ
( 7 ) So when you have finished [your duties], then stand up [for worship].
Javed Ahmad Ghamidi Explanation:
Ie., once he is free from the duties of the mission assigned to him. It is evident from other verses of the Qur’an that this mission was to bring about a worldly reward and retribution in Arabia for its inhabitants and as a result achieve the sovereignty of the truth in this land. Found in the word are the glad tidings that he would be able to successfully complete this mission after surmounting all the impediments that came his way.
Yusuf Ali Explanation:
When thou art free: or when thou art relieved. The words understood may be: from thy immediate task, that of preaching to men, denouncing sin, and encouraging righteousness; or, from the difficulties that confronted thee. When that happens, that does not finish the labours of the man of Allah. It is only one step to them. He has constantly and insistently to go on. When there is rest from the task of instructing the world, the contact with the spiritual kingdom continues, and indeed it becomes more intimate and concentrated.
وَإِلَىٰ رَبِّكَ فَارْغَب
( 8 ) And to your Lord direct [your] longing.
So when you have finished (your duties): When you are free from other occupations, whether occupations in connection with the preaching of divine message, or teaching and training of the new converts, or domestic occupations of mundane nature. The commandment means: When you are no more occupied, you should spend your time in the labor and toil of Allah’s worship and turn all your attention exclusively to your Lord.
Javed Ahmad Ghamidi Explanation:
Ie., when the phase of divine support and victory arrived and he fulfilled his responsibility, he should fully devote himself to worship the Almighty because it is only this effort and devotion which would reap rewards for him when he meets his Lord. Imam Amin Ahsan Islahi writes:
In complying with this final directive, the Prophet (sws) began to spend more and more time in worship. Such was the extent of his involvement that some people even inquired from him the reason for taking so many pains in worship when all his sins had been forgiven. The Prophet (sws) is said to have replied: افلا اکون عبدا شکورا (Should not I become a grateful servant of my Lord.) (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 9, 429)Yusuf Ali Explanation:
The kingdom of Allah is everything. Other things are incidental, and really do not matter. Worldly greatness or success may be a means to an end, but it may also be a hindrance to true spiritual greatness. Allah is the goal of the righteous man's whole attention and desire.
Verse By Verse Quran Study Circle Explanation:
Then follows a statement pointing out the aspects of comfort and the factors contributing to the lifting up of hearts and spirits, Allah subhanahu wa ta`ala says, “So when you have finished [your duties], then stand up [for worship]. And to your Lord direct [your] longing,” meaning seek relief and solace in Him.
The Prophet is being told that when you have finished whatever you may have to do, be it a matter relating to the delivery of your message or an affair of this life, then turn with all your heart to what deserves your toil and striving, namely devotion and dedication in worship. Seek Him alone and let nothing whatsoever distract you. Do not ever think of the people you call on to believe in Him. A traveler must have his food with him, and this is the real food for your journey. A fighter for a cause needs to have his equipment. And devotion to your Lord is the equipment necessary for you. This will provide you with ease in every difficulty you may encounter, and with comfort against every kind of affliction you may suffer.
The lesson here for us is that never sit idle. Stay busy in something productive. Even when you are doing house chores keep your tongue busy with dhikr. Whenever you have a few extra minutes instead of flipping channels or browsing mindlessly, read something. Read some part of the Qur’an. Offer nawafil. Memorize a Surah. It is said that a believer passes away between two actions: one that he just finished doing and the one that he was about to do.
Be mindful of Allah. When a believer is conscious of Allah, he will find something to please Him and be busy with. When you are in a difficulty turn to Allah and ask Him for help. What do we do? We begin complaining to His creation instead of talking to Him. The Prophet is being, “And to your Lord, direct [your] longing.”
You may now like to listen to Arabic recitation of Sūrah Al-Inshirāḥ with English subtitles:
You may refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of other chapters of the Qur'an.
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
- The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
- The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
- Towards Understanding the Quran
- Tafsir Ibn Khatir
- Muhammad Asad Translation
- Javed Ahmad Ghamidi / Al Mawrid
- Al-Quran, Yusuf Ali Translation
- Verse by Verse Qur'an Study Circle
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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