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Surah 094 of 114

سورة الشرح

Ash-Sharh

8 verses · tap any ayah to deep-dive

Ayat 1

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ.(1)

Did We not expand for you, [O Muhammad], your breast?(1) [Ash-Sharh: 1]

Back to surah / Surah 094 · Ash-Sharh / Ayah 1

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Did We not expand for you, [O Muhammad], your breast?(1)

Tafseer Abdullah Yusuf

Ahadith which describe the occasions when Allah Ta'ala sent the angels to cut open the chest of the Holy Prophet and to fill his heart with knowledge and wisdom. This happened once while the Holy Prophet was still a child and living with his foster mother. It also happened on the night in which the Holy Prophet was taken for Mi'raj (as reported in Bukhari and Muslim). "Durrul Manthur" (v. 6 p. 363) reports from Sayyidina Abu Hurayra that this also happened when the Holy Prophet was twenty years old. This narration is found in the "Zawaid (addition)" of Imam Ahmad's "Musnad".

Tafseer Dr. Farooq Azam

O Prophet! Have we not expanded your breast for you.

Tafseer Ibn Abbas

And from his narration on the authority of Ibn 'Abbas that he said concerning the interpretation of Allah's saying (Have We not caused thy bosom to dilate): '(Have We not caused thy bosom to dilate) this is in conjunction with His saying (Did He not find thee destitute and enrich (thee)?), and so Allah says: did We not open your heart for Islam? i.e. did We not soften your heart on the Day of the Covenant through knowledge, understanding, help, reason and certainty, as well as with other things? It is also said this means: did We not expand your heart through prophethood? And the Prophet (pbuh) said: “Yes, indeed!”

Tafseer Jalalain

Did We not expand (an interrogative meant as an affirmative, in other words, ‘We did [indeed] expand’) your breast for you, O Muhammad (s), by means of prophethood and otherwise,

Tafseer Ma’arif Ul-Quran

The word sharh literally denotes 'to open, to cause the bosom to be widely opened'. [In the present context] it is to cause the bosom to be wide open to comprehend the Divine mysteries. The verse signifies that Allah illuminated his bosom with wisdom, Divine light and peace and made it spacious, vast and wide as is said in another verse: 'So, he whom Allah wills to give guidance, He opens his heart for Islam [6:1251]’ The Holy Prophet's bosom was expanded to receive the knowledge and wisdom and the gracious morals and ethical qualities, which the greatest philosophers could not match. As a result of this expansion of heart, tawajjuh ilal-makhliiq (attentiveness to the creation) did not disturb his attentiveness to and concentration on Allah. Some of the authentic Traditions report that the angels, with Allah's permission, physically opened the blessed chest of the Holy Prophet. Some of the commentators interpret this 'expansion of the chest' to refer to the same miracle, as mentioned in Ibn Kathir and others. And Allah knows best!
General Commentary on the Surah: It was mentioned at the end of the preceding Surah that twenty-two Surahs from Surah Ad-Duha to the end of the Qur'an are mainly concerned with Divine favours conferred upon the Holy Prophet and with his greatness. Only a few Surahs are concerned with the conditions of the Hereafter or some other subject. Surah Al-Inshirah is concerned with special favours that Allah conferred upon the Holy Prophet. Its style is the same as that of the preceding Surah (Surah Duha) - the interrogative style

Tafseer Mufti Taqi Usmani

This is an Arabic expression to denote one’s satisfaction, contentment and conviction about something. It also indicates the wide knowledge one has in his heart. In this verse it refers to the knowledge and wisdom the Holy Prophet was invested with, and his peace of mind and heart that was not shaken by the strong opposition he faced from his enemies.

Tafseer Shaikh Ashiq Ilahi

Surah Inshirah is also called Surah Alam Nashrah. Like the previous Surah, this Surah also mentions the great favours that Allah had bestowed on the Holy Prophet. Addressing the Holy Prophet Allah Ta'ala says, "Did We not expand your chest for you?" Allah had filled the chest of the Holy Prophet with the light and knowledge of Prophethood. The Holy Prophet bore in his heart the wealth of Belief, recognition of Allah, the Qur'an, wisdom and great traits like patience, tolerance, gratitude and a myriad of other noble qualities. Another great bounty was contentment of heart, which (in Arabic) may also be expressed as ‘'expansion of the chest". This great boon has also been granted to the Ummah of the Holy Prophet Sayyidina Abdullah bin Mas'ud it reports that after reciting the verse "Whoever Allah wishes to guide, He expands his bosom for Islam",The Holy Prophet said, "When celestial light (nur) enters the heart, the heart expand " The Prophet's companions (Sahabah) it enquired, "O The Holy Prophet is there a sign by which one may recognise this?" The Nabi replied, "Yes, the sign is that a person becomes detached from the 'Home of Deceit' ( the world ), turns towards the 'Home of Eternity' (Hereafter) and prepares for death in advance." [Mishkat p. 446] Explaining the verse under discussion, Scholars have also quoted the Ahadith which describe the occasions when Allah Ta'ala sent the angels to cut open the chest of the Holy Prophet and to fill his heart with knowledge and wisdom. This happened once while the Holy Prophet was still a child and living with his foster mother. It also happened on the night in which the Holy Prophet was taken for Mi'raj (as reported in Bukhari and Muslim). "Durrul Manthur" (v. 6 p. 363) reports from Sayyidina Abu Hurayra that this also happened when the Holy Prophet was twenty years old. This narration is found in the "Zawaid (addition)" of Imam Ahmad's "Musnad".

Tafseer Tafheem Ul-Quran

To begin the discourse with this question, and then the subsequent theme, shows that the Holy Messenger (upon whom be Allah's peace) 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 Qur'an, shows that it has two meanings:

(1) In Surah Al-An'am: 125, it was said: "So whomever Allah wills to guide aright, He makes his breast wide open to Islam (yashrah sadrahu lil-lslam)"; and in Surah Az-Zumar; 22: "Can the person whose breast Allah has opened for Islam (sharahallabu sadrahu liI-Islam) and he is walking in the light shown by his Lord.." At both these places sharh sadr 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-Shu`ara': 12-13, it has been mentioned that when Allah appointed the Prophet Moses 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: 2526, it has been stated that on this very occasion the Prophet Moses implored Allah, saying: "Lord, open up my breast for me (Rabbisbrah-li 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 Holy Prophet's breast" contains both these meanings. According to the first meaning, it implied that before the Prophethood the Holy Prophet (upon whom be peace) looked upon the religion of the polytheistic Arabs, Christians, Jews and fire worshipers 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.N.'s of As Sajdah). But since he himself did not know what was the right way, 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 Qur'an. According to the Arabic language, sharh sadr can in no way be taken to mean shaqq sadr. `Allama Alusi in the Ruh al-Ma'ani says:"In the sight of the research scholars it is a weak thing to regard sharh sadr as shaqq sadr. "

Transliteration

Ayah 1

Alam nashrah laka sadraka

Word-by-word

Ayah 1

# Arabic Pronunciation Meaning Root
1 أَلَمْ Alam Have not? —
2 نَشْرَحْ nashrah We expanded ش ر ح
3 لَكَ laka for you —
4 صَدْرَكَ sadraka your breast ص د ر

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Misconceptions

Section 04

Audio & video lectures

20 videos · 8 audio lectures from contemporary scholars.

Do We Really Recognize Allah's favours? - Wahaj Tarin Wahaj Tarin Video · youtube Do We Really Recognize Allah's favours? - Wahaj Tarin Wahaj Tarin Video · youtube 94 Surah Inshirah Dr Israr Ahmed Urdu Israr Ahmed Video · youtube 94 Surah Inshirah Dr Israr Ahmed Urdu Israr Ahmed Video · youtube TAFSEER OF QUR'AN Ep 45 Surah Dhuha Sheikh Assim Al Hakeem & Ash Sharah Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Ep 45 Surah Dhuha Sheikh Assim Al Hakeem & Ash Sharah Sheikh Assim Al Hakeem Video · youtube Tafseer Surah Al Inshirah (Ash Sharh) (Dr Muhammad Salah) Dr.Muhammad Salah Video · youtube Tafseer Surah Al Inshirah (Ash Sharh) (Dr Muhammad Salah) Dr.Muhammad Salah Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube 5 Minute Reminder: Mufti Menk - 'Verily after hardship there is ease' - Al Quran: 94:5 Ismail Ibn Musa Menk Video · youtube 5 Minute Reminder: Mufti Menk - 'Verily after hardship there is ease' - Al Quran: 94:5 Ismail Ibn Musa Menk Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube In Depth Analysis & Tafseer of Surah 94 al-Inshiraḥ/ al-Sharh/ alam nashrah by Nouman Ali Khan Nouman Ali Khan Video · youtube In Depth Analysis & Tafseer of Surah 94 al-Inshiraḥ/ al-Sharh/ alam nashrah by Nouman Ali Khan Nouman Ali Khan Video · youtube Tafseer of Surah 94 - Inshirah - Nouman Ali Khan Nouman Ali Khan Video · youtube Tafseer of Surah 94 - Inshirah - Nouman Ali Khan Nouman Ali Khan Video · youtube Surah Ash-Sharh - Day 19 - Ramadan with the Quran Nouman Ali Khan Video · youtube Surah Ash-Sharh - Day 19 - Ramadan with the Quran Nouman Ali Khan Video · youtube Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan Nouman Ali Khan Audio lecture Nouman Ali Khan Nouman Ali Khan Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips – Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips – Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Quranic cross-references — 10 parallel verses
  11. Linked articles — 4 long-form pieces

Ayat 2, 3

وَوَضَعْنَا عَنكَ وِزْرَكَ.(2)

ٱلَّذِىٓ أَنقَضَ ظَهْرَكَ.(3)

And We removed from you your burden(2) [Ash-Sharh: 2, 3]

Back to surah / Surah 094 · Ash-Sharh / Ayah 2, 3

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And We removed from you your burden(2)

Tafseer Abdullah Yusuf

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.
The which did gall thy back?-

Tafseer Dr. Farooq Azam

and relieved you from the burden.
which weighed down your back

Tafseer Ibn Abbas

He said again: (And eased thee of the burden) We lifted your sins from you.
(Which weighed down thy back?) It is also said: prophethood weighed down your back; And the Prophet (pbuh) said: "Yes, indeed!"

Tafseer Jalalain

and relieve you of your burden,
that which weighed down your back? — this is similar to where God says: that God may forgive you what is past of your sin [Q. 48:2].

Tafseer Ma’arif Ul-Quran

The word wizr literally denotes 'burden' and the phrase naqd-uz-zahr means 'to break one's back as for instance when a heavy load is put on one's back, it bends'. This verse signifies that Allah had relieved him of his burden that was breaking his back. What was that burden or heavy load? One answer to this question is that now and then the Holy Prophet did certain permissible deeds, thinking that they were of benefit and in the interest [of spiritual development]. Later on he discovered that they were not in keeping with wisdom, or they were undesirable. The Holy Prophet was conscious of his high status and close proximity to Allah. He regarded even such things as serious infractions. This was naturally a very heavy load that made him grieved. But Allah relieved him of his burden in that a blanket pardon was granted to him and it was declared that he would not be held accountable for such things. Some commentators say that wizr (burden) refers to the effect of revelation. It weighed heavily on him in the initial stages of the Prophet-hood. He was saddled with a nerve-racking and back-breaking task of raising [a morally degenerated people], through propagation of Tauhid and elimination of kufr and shirk, [from the depths of moral turpitude to the peaks of spiritual excellence, and then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition. The task enjoined: 'So, stand firm - as you have been commanded [11:112] The Holy Prophet used to feel the heavy weight of this task and responsibility. Some narration report that a few strands of his beard had turned grey as a result of this command. The Holy Prophet $& is reported to have said that the following verse has made me old: So, stand firm - as you have been commanded [11:112]' Verses give the cheerful news that Allah will remove from him the load which was weighing down his back. The following verses show how the back-breaking load will be removed, and every difficulty will be followed by ease and relief. By means of expansion of bosom, Allah gave the Holy Prophet $& so much of courage that no instance of hardship seemed hardship, and no burden of any magnitude seemed a burden. And Allah knows best!
The word wizr literally denotes 'burden' and the phrase naqd-uz-zahr means 'to break one's back as for instance when a heavy load is put on one's back, it bends'. This verse signifies that Allah had relieved him of his burden that was breaking his back. What was that burden or heavy load? One answer to this question is that now and then the Holy Prophet did certain permissible deeds, thinking that they were of benefit and in the interest [of spiritual development]. Later on he discovered that they were not in keeping with wisdom, or they were undesirable. The Holy Prophet was conscious of his high status and close proximity to Allah. He regarded even such things as serious infractions. This was naturally a very heavy load that made him grieved. But Allah relieved him of his burden in that a blanket pardon was granted to him and it was declared that he would not be held accountable for such things. Some commentators say that wizr (burden) refers to the effect of revelation. It weighed heavily on him in the initial stages of the Prophet-hood. He was saddled with a nerve-racking and back-breaking task of raising [a morally degenerated people], through propagation of Tauhid and elimination of kufr and shirk, [from the depths of moral turpitude to the peaks of spiritual excellence, and then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition. The task enjoined: 'So, stand firm - as you have been commanded [11:112] The Holy Prophet used to feel the heavy weight of this task and responsibility. Some narration report that a few strands of his beard had turned grey as a result of this command. The Holy Prophet $& is reported to have said that the following verse has made me old: So, stand firm - as you have been commanded [11:112]' Verses give the cheerful news that Allah will remove from him the load which was weighing down his back. The following verses show how the back-breaking load will be removed, and every difficulty will be followed by ease and relief. By means of expansion of bosom, Allah gave the Holy Prophet $& so much of courage that no instance of hardship seemed hardship, and no burden of any magnitude seemed a burden. And Allah knows best!

Tafseer Mufti Taqi Usmani

And We removed from you your burden.
When the Holy Prophet received the first revelation, and was entrusted with the formidable task of inviting people towards Islam, he was anxious how he would bear the burden of these responsibilities. Then, Allah made his heart at peace.

Tafseer Shaikh Ashiq Ilahi

Allah tells the Holy Prophet further, "And did We not relieve you of your burden that was breaking your back?" Some commentators state that relief of the burden is contained in verse 2 of Surah Fath ( Surah 48) where Allah says, "So that Allah may forgive you for those shortcomings that have passed and those that may occur in the future. "The Holy Prophet regarded the human errors that he sometimes made as serious infractions. This was naturally very burdensome for the Holy Prophet. By declaring blanket forgiveness for every past and future error, Allah Ta'ala relieved the Holy Prophet from the burden of his conscience. In my humble opinion, the better interpretation is that which Allama Qurtubi has narrated from Abdul Aziz bin Yahya it and Abu Ubaydah According to them, the verse means that Allah Ta'ala had lightened the burdensome tasks of prophethood for the Holy Prophet so that they should not be too difficult for him. Together with the tremendous favours that Allah bestowed on the Holy Prophet. ALLAH Ta'ala also gave him a great task. His duty to propagate Oneness of Allah among the polytheists brought great difficulties and persecution which had to be tolerated without retaliation. Thereafter, the illustrious Sahabah also shouldered the responsibility and Islam spread very far.
Allah tells the Holy Prophet further, "And did We not relieve you of your burden that was breaking your back?" Some commentators state that relief of the burden is contained in verse 2 of Surah Fath ( Surah 48) where Allah says, "So that Allah may forgive you for those shortcomings that have passed and those that may occur in the future. "The Holy Prophet regarded the human errors that he sometimes made as serious infractions. This was naturally very burdensome for the Holy Prophet. By declaring blanket forgiveness for every past and future error, Allah Ta'ala relieved the Holy Prophet from the burden of his conscience. In my humble opinion, the better interpretation is that which Allama Qurtubi has narrated from Abdul Aziz bin Yahya it and Abu Ubaydah According to them, the verse means that Allah Ta'ala had lightened the burdensome tasks of prophethood for the Holy Prophet so that they should not be too difficult for him. Together with the tremendous favours that Allah bestowed on the Holy Prophet ALLAH Ta'ala also gave him a great task. His duty to propagate Oneness of Allah among the polytheists brought great difficulties and persecution which had to be tolerated without retaliation. Thereafter, the illustrious Sahabah also shouldered the responsibility and Islam spread very far.

Tafseer Tafheem Ul-Quran

Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Holy Prophet (upon whom be peace) 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 Holy Prophet's life before Prophethood also was so clean and pure that it had been presented in the Qur'an as a challenge before the opponents.. So much so that the Holy Prophet (upon whom be peace) was made to point out to the disbelievers: "I have already lived a lifetime among you before the revelation of this Qur'an." (Yunus 16). and he was also not the type of a person who would commit a sift 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 Sarah Yunus, 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, telling on his sensitive nature when he saw- his nation deeply sunk in ignorance and barbarism. Idols were being worshiped, 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 hand at his back. This grieved the Holy Prophet (upon whom be peace) 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 front 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.
: Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Holy Prophet (upon whom be peace) 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 Holy Prophet's life before Prophethood also was so clean and pure that it had been presented in the Qur'an as a challenge before the opponents.. So much so that the Holy Prophet (upon whom be peace) was made to point out to the disbelievers: "I have already lived a lifetime among you before the revelation of this Qur'an." (Yunus 16). and he was also not the type of a person who would commit a sift 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 Sarah Yunus, 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, telling on his sensitive nature when he saw- his nation deeply sunk in ignorance and barbarism. Idols were being worshiped, 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 hand at his back. This grieved the Holy Prophet (upon whom be peace) 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 front 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.

Transliteration

Ayah 2

WawadaAAna AAanka wizraka

Ayah 3

Allathee anqada thahraka

Word-by-word

Ayah 2

# Arabic Pronunciation Meaning Root
1 وَوَضَعْنَا WawadaAAna And We removed و ض ع
2 عَنكَ AAanka from you —
3 وِزْرَكَ wizraka your burden و ز ر

Ayah 3

# Arabic Pronunciation Meaning Root
1 الَّذِىٓ Allathee Which —
2 أَنقَضَ anqada weighed upon ن ق ض
3 ظَهْرَكَ thahraka your back ظ ه ر

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Misconceptions

Section 04

Audio & video lectures

12 videos · 8 audio lectures from contemporary scholars.

TAFSEER OF QUR'AN Ep 45 Surah Dhuha & Ash Sharah Sheikh Assim Al Hakeem Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Ep 45 Surah Dhuha & Ash Sharah Sheikh Assim Al Hakeem Sheikh Assim Al Hakeem Video · youtube TOPIC : Tafseer Surah Al Inshirah (Ash Sharh) (Dr Muhammad Salah) Dr.Muhammad Salah Video · youtube TOPIC : Tafseer Surah Al Inshirah (Ash Sharh) (Dr Muhammad Salah) Dr.Muhammad Salah Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube 5 Minute Reminder: Mufti Menk - 'Verily after hardship there is ease' - Al Quran: 94:5 Ismail Ibn Musa Menk Video · youtube 5 Minute Reminder: Mufti Menk - 'Verily after hardship there is ease' - Al Quran: 94:5 Ismail Ibn Musa Menk Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube Are Prophets Sin-less? Answer by Nouman Ali Khan Nouman Ali Khan Video · youtube Are Prophets Sin-less? Answer by Nouman Ali Khan Nouman Ali Khan Video · youtube Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan Nouman Ali Khan Audio lecture Nouman Ali Khan Nouman Ali Khan Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips – Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips – Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 2 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Quranic cross-references — 10 parallel verses
  12. Linked articles — 4 long-form pieces

Ayat 4

وَرَفَعْنَا لَكَ ذِكْرَكَ.(4)

Which had weighed upon your back(3) [Ash-Sharh: 4]

Back to surah / Surah 094 · Ash-Sharh / Ayah 4

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Which had weighed upon your back(3)

Tafseer Abdullah Yusuf

The Prophet's virtues, the magnanimity of his character, and his love for mankind were fully recognised even in his lifetime, and his name stands highest among the heroic leaders of mankind. The phrase used is more comprehensive in meaning than that used for various prophets in 37:119 etc.: "We left this blessing for them among generations to come in later times".

Tafseer Dr. Farooq Azam

and exalted your fame?

Tafseer Ibn Abbas

(And exalted thy fame) and raised your voice with the call to prayer, supplication and testification of faith, such that you are mentioned just as I am? And the Prophet (pbuh) said: "Yes, indeed!"

Tafseer Jalalain

Did We not exalt your mention? For you are mentioned where I [God] am mentioned in the call announcing [the time for] prayer (adhān), in the [second] call to perform the prayer (iqāma), in the witnessing [‘there is no god but God, Muhammad is His Messenger’] (tashahhud), in the Friday sermon and in other instances.

Tafseer Ma’arif Ul-Quran

The meaning of raising the name of the Holy Prophet is that his blessed name is remembered together with the name of Allah in all the symbols of Islam, like the kalimah, the adhan, the iqamah, and in sermons from the minarets and pulpits [throughout the world]: (I bear witness that there is no God worthy of worship except Allah; I bear witness that Muhammad is the Messenger of Allah.' No sensible person utters the Holy Prophet's name without respect and honour even though he may not be a Muslim. Note Carefully: Here three verses mention three favours that are bestowed on the Holy Prophet: [1 opening of the bosom widely; [2 removal of the burden; and [3 raising of the name high. Each of the sentence is composed of a verb, an object and between them is a prepositional phrase thus: 'for your benefit? 'from you your burden [2 'for you your name. [4' This indicates the essential characteristic and special greatness of the Holy Prophet, in that all this is done for the sake of him.

Tafseer Mufti Taqi Usmani

The name of the Holy Prophet has been joined with Allah’s name in a number of recitals, as in adhan (call for prayer), iqamah (the call immediately before starting the congregational prayers) etc.

Tafseer Shaikh Ashiq Ilahi

The Holy Prophet's name is taken together with Allah's name in the Kalimah, the Adhan, the Iqama, in sermons and whenever a talk or a book is introduced. When the Holy Prophet was taken on Mi'raj and Jibril knocked on the doors of the heavens, it was asked, "Who is there?" When Jibril identified himself, he was asked who was with him. He would then reply, "Muhammad This occurred at each of the seven heavens. Therefore, the Holy Prophet's name was resounding in the heavens as well. Allama Qurtubi has mentioned that all the previous scriptures contained mention of the Holy Prophet and the Prophets were commanded to inform their people about the coming of the Holy Prophet. In the Hereafter, The Holy Prophet will enjoy the highest position among Allah's creation when he attains the status of "Maqam Mahmud" His fame will then be apparent in front of all Allah's creation. He will also receive the fountain of "Kowthar" which no other shall receive. It is no secret that billions of Muslims throughout the ages regard the Holy Prophet greater than themselves and their parents. In fact, many disbelievers also have tremendous respect for the Holy Prophet

Tafseer Tafheem Ul-Quran

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 (upon whom be peace) 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 (upon whom be Allah's peace and blessings), 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 Holy Prophet, yet the result was that his name reached every nook and comer 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 was this man, 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. When as a result of this curiosity the people came to know of the Holy Prophet's morals, his character and conduct, when they heard the Qur'an 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 Holy Prophet 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 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 Holy Prophet, 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 Holy Prophet's 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 (Upon whom be Allah's peace) 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 holy name is not being mentioned. This is a clear proof of the truth of the Qur'an that when in the initial stage of the Prophet hood Allah proclaimed wa rafa `na Iaka dhikrak, no one could estimate and imagine with what esteem and to what great extent the Holy Prophet's renown would be exalted. In a Hadith Hadrat Abu Sa`id Khudri has reported that the Holy Prophet (upon whom be peace) 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, yon too will be mentioned along with Me." (Ibn Jarir, lbn Abi Hatim, Musnad Abu Ya`la, Ibn al-Mundhir, Ibn Hibban Ibn Marduyah, Abu Nu`aim). The whole later history stands witness that this prediction has proved literally true.

Transliteration

Ayah 4

WarafaAAna laka thikraka

Word-by-word

Ayah 4

# Arabic Pronunciation Meaning Root
1 وَرَفَعْنَا WarafaAAna And We raised high ر ف ع
2 لَكَ laka for you —
3 ذِكْرَكَ thikraka your reputation ذ ك ر

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Misconceptions

Section 04

Audio & video lectures

18 videos · 8 audio lectures from contemporary scholars.

94 Surah Inshirah Dr Israr Ahmed Urdu Israr Ahmed Video · youtube 94 Surah Inshirah Dr Israr Ahmed Urdu Israr Ahmed Video · youtube TAFSEER OF QUR'AN Ep 45 Surah Dhuha & Ash Sharah Sheikh Assim Al Hakeem Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Ep 45 Surah Dhuha & Ash Sharah Sheikh Assim Al Hakeem Sheikh Assim Al Hakeem Video · youtube TOPIC : Tafseer Surah Al Inshirah (Ash Sharh) (Dr Muhammad Salah) Dr.Muhammad Salah Video · youtube TOPIC : Tafseer Surah Al Inshirah (Ash Sharh) (Dr Muhammad Salah) Dr.Muhammad Salah Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube 5 Minute Reminder: Mufti Menk - 'Verily after hardship there is ease' - Al Quran: 94:5 Ismail Ibn Musa Menk Video · youtube 5 Minute Reminder: Mufti Menk - 'Verily after hardship there is ease' - Al Quran: 94:5 Ismail Ibn Musa Menk Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube In Depth Analysis & Tafseer of Surah 94 al-Inshiraḥ/ al-Sharh/ alam nashrah by Nouman Ali Khan Nouman Ali Khan Video · youtube In Depth Analysis & Tafseer of Surah 94 al-Inshiraḥ/ al-Sharh/ alam nashrah by Nouman Ali Khan Nouman Ali Khan Video · youtube Tafseer of Surah 94 - Inshirah - Nouman Ali Khan Nouman Ali Khan Video · youtube Tafseer of Surah 94 - Inshirah - Nouman Ali Khan Nouman Ali Khan Video · youtube Surah Ash-Sharh - Day 19 - Ramadan with the Quran Nouman Ali Khan Video · youtube Surah Ash-Sharh - Day 19 - Ramadan with the Quran Nouman Ali Khan Video · youtube Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan Nouman Ali Khan Audio lecture Nouman Ali Khan Nouman Ali Khan Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips – Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips – Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 8 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Quranic cross-references — 8 parallel verses
  12. Linked articles — 2 long-form pieces

Ayat 5, 6

فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا.(5)

إِنَّ مَعَ ٱلْعُسْرِ يُسْرًۭا.(6)

And raised high for you your repute.(4) [Ash-Sharh: 5, 6]

Back to surah / Surah 094 · Ash-Sharh / Ayah 5, 6

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And raised high for you your repute.(4)

Tafseer Abdullah Yusuf

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 92:7, I have translated Yusr a s , Bliss, and in 92:10 'Usr as Misery.
Verily, with every difficulty there is relief.

Tafseer Dr. Farooq Azam

Surely, with every difficulty there is relief.
Surely, with every difficulty there is relief.

Tafseer Ibn Abbas

Allah then said to comfort His prophet about his poverty and the hardships he faced, saying: (But lo! with hardship goeth ease,
Lo! with hardship goeth ease;

Tafseer Jalalain

Fortruly with hardship comes ease.
Truly with hardship comes ease: the Prophet (s) suffered much hardship at the hands of the disbelievers, but then he enjoyed ease when he was assisted to victory [by God] over them.

Tafseer Ma’arif Ul-Quran

(Combined tafsir 5-6) Grammatically, if the Arabic definite article al- is prefixed to an Arabic noun and is repeated with the same definite article al-, they refer to the same antecedent. However, if the same noun is repeated without the definite article, they refer to different antecedents. The word al-'usr '[the I hardship' in verse [6] is the repetition of al-'usr '[the] hardship' occurring in verse [5]. It does not refer to a new hardship. In contrast to this, the word yusr 'ease' in both verses occur without the definite article. This indicates that the second yusr 'ease' in verse [61 is a different antecedent to the yusr 'ease' occurring in verse [5]. Thus it may be concluded that there is only one 'usr 'hardship' and two yusr 'twofold ease'. 'Twofold ease' does not mean twice as much. In fact, it means 'manifold ease'. The verse signifies that only one kind of hardship will face him, but in the wake of it many kinds of ease are assured. Sayyidna Hasan Al-Basri reports that once the Holy Prophet emerged from his home in a very happy mood and, giving cheerful news to his Companions on the basis of the current verse, said: "One hardship cannot overcome twofold ease". Thus history and biographical books written by Muslims and non-Muslims - all bear ample testimony to fact that the most difficult task, even the seemingly impossible task, became easy for him. The above narration further indicates that the Arabic definite article al- signifies that it is an article used to indicate previous knowledge [that is, al- lil 'ahd] and refers to the hardship of the Holy Prophet $$$ and his Companions. Allah kept to His promise to them in such a way that the world saw it visibly how in the wake of every hardship the Holy Prophet $#$ and his Companions experienced the manifold ease that made their task easy. If a person does not achieve 'ease' after 'hardship', it does not contradict this verse. In fact, even now Allah's universal principle applies. One needs to exercise fortitude against hardship, rely on Allah with purity of heart, devote oneself totally to Him, hold onto high hopes for His grace, and one should not despair of His mercy if there is delay in success - He certainly will grant relief after every instance of hardship. [Fawa'id-e-'Usmaniah]. Hadith narratives support this.

Tafseer Mufti Taqi Usmani

So, undoubtedly, along with the hardship there is ease.
This is the good news given to the Holy Prophet that all the hardships he was facing would ultimately turn into ease. The principle, however, is laid down in general terms to indicate that whoever is in hardship should endure it with patience and should expect from Allah that He will remove the hardship and bring ease at the time destined by Him

Tafseer Shaikh Ashiq Ilahi

(Combined tafsir 5-6) Allah promises, "There is certainly ease after every difficulty. Without doubt, there is ease after every difficulty." It cannot happen that a person suffers only hardships without respite. Allah reiterates the principle so that the Holy Prophet and the Muslims in general may be consoled when they experience difficulties. Whenever the Ummah of the Holy Prophet experienced hardships while propagating the Religion, they always took solace in this promise of Allah. In this manner, their difficulties were eased considerably. "Durrul Manthur" narrates from Sayyidina Hasan UP that the Holy Prophet once emerged from his home in a very happy mood. The Holy Prophet said, "One difficulty cannot overcome two eases." The Holy Prophet was reciting the verses, "There is certainly ease after every difficulty. Without doubt, there is ease after every difficulty." According to another narration , Sayyidina Anas bin Malik 4A reported that a stone was in front of the Holy Prophet when he said, "If any difficulty enters this stone, ease will follow the difficulty into the stone and remove it." It was then that Allah revealed the verse "There is certainly ease after every difficulty. Without doubt, there is ease after every difficulty." When an Arabic noun is repeated and each time it is preceded by "al" (the letters "Alif" and "Lam" ), both nouns will be regarded as one. However, when a noun is repeated without "al" each time, the two will be regarded as separate entities. In the above two verses, the Arabic word "usr" (translated above as "difficulty" ) is repeated with the addition of "al" each time (al-usr). Therefore, the verses refer to a single difficulty. At the same time, the word "usr" (translated above as "ease") is repeated without the addition of "al": The verses therefore refer to two eases. As a result, there are always two eases with every difficulty, as indicated by the Holy Prophet in the narration of Sayyidina Hasan. It may also be said that all one's difficulties in this world are like a single difficulty. In this very world, Allah Ta'ala continues to grant ease to a person. This is the first ease. The second will be granted in the Hereafter. Therefore, the difficulties of this world are amply rewarded because together with the ease of this world, it also accrues the everlasting rewards of the Hereafter.

Tafseer Tafheem Ul-Quran

(Combined tafsir of 5-6) This has been repeated twice so as to reassure the Holy Prophet that the bad times hp 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.

Transliteration

Ayah 5

Fainna maAAa alAAusri yusran

Ayah 6

Inna maAAa alAAusri yusran

Word-by-word

Ayah 5

# Arabic Pronunciation Meaning Root
1 فَإِنَّ Fainna So indeed —
2 مَعَ maAAa with —
3 الْعُسْرِ alAAusri the hardship ع س ر
4 يُسْرًا yusran (is) ease ي س ر

Ayah 6

# Arabic Pronunciation Meaning Root
1 إِنَّ Inna Indeed —
2 مَعَ maAAa with —
3 الْعُسْرِ alAAusri the hardship ع س ر
4 يُسْرًا yusran (is) ease ي س ر

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Misconceptions

Section 04

Audio & video lectures

12 videos · 12 audio lectures from contemporary scholars.

Salim Al Amry - 1 -Dire Warning - Testing a Believer is a Divine Law Sheikh Salim Al- Amry Video · youtube Salim Al Amry - 1 -Dire Warning - Testing a Believer is a Divine Law Sheikh Salim Al- Amry Video · youtube Hardships/difficulties in life in islam I Shaykh muhammad elshinawy Mohammad El Shinawy Video · youtube Hardships/difficulties in life in islam I Shaykh muhammad elshinawy Mohammad El Shinawy Video · youtube Don't Be Depressed! - Dr Bilal Philips Bilal Philips Video · youtube Don't Be Depressed! - Dr Bilal Philips Bilal Philips Video · youtube Dealing with Depression | Discussion | Sh. Dr. Haitham al-Haddad & Mohammad Hoblos Haitham Al Haddad Video · youtube Dealing with Depression | Discussion | Sh. Dr. Haitham al-Haddad & Mohammad Hoblos Haitham Al Haddad Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube Khutbah: With every difficulty there is ease - Yasir Qadhi | 16th November 2012 Yasir Qadhi Video · youtube Khutbah: Difficult begets ease ~ Dr. Yasir Qadhi | 6th December 2013 Dr. Yasir Qadhi Video · youtube Khutbah: Difficult begets ease ~ Dr. Yasir Qadhi | 6th December 2013 Dr. Yasir Qadhi Video · youtube Mufti Menk – Hardships Mufti Menk Audio lecture Mufti Menk – Hardships Mufti Menk Audio lecture Nouman Ali Khan – The Sincere Struggle For Allah Nouman Ali Khan Audio lecture Nouman Ali Khan – The Sincere Struggle For Allah Nouman Ali Khan Audio lecture Mufti Menk – Survivng Hardship Mufti Menk Audio lecture Mufti Menk – Survivng Hardship Mufti Menk Audio lecture Mufti Menk – Dealing With Hardship Zimbabwe Mufti Menk Audio lecture Mufti Menk – Dealing With Hardship Zimbabwe Mufti Menk Audio lecture Yasir Qadhi – With Every Difficulty There Is Ease Yasir Qadhi Audio lecture Yasir Qadhi – With Every Difficulty There Is Ease Yasir Qadhi Audio lecture Nouman Ali Khan – The Solution to Escape Hardship Nouman Ali Khan Audio lecture Nouman Ali Khan – The Solution to Escape Hardship Nouman Ali Khan Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 16 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 4 long-form pieces

Ayat 7, 8

فَإِذَا فَرَغْتَ فَٱنصَبْ.(7)

وَإِلَىٰ رَبِّكَ فَٱرْغَب.(8)

For indeed, with hardship [will be] ease.(5) [Ash-Sharh: 7, 8]

Back to surah / Surah 094 · Ash-Sharh / Ayah 7, 8

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

For indeed, with hardship [will be] ease.(5)

Tafseer Abdullah Yusuf

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.

Tafseer Dr. Farooq Azam

Therefore, when you are free from your daily task, devote your time to the labour of worship.

Tafseer Ibn Abbas

So when thou art relieved) when you finish from military expeditions, jihad and fighting, (still toil) in worship; and it is also said this means: when you finish from the prescribed prayers, make supplications

Tafseer Jalalain

So when you are finished, from [performing] prayer, toil, exert yourself in supplication [to God],

Tafseer Ma’arif Ul-Quran

The Holy Prophet is commanded in these verses that when he has finished his day's work of teaching and training his followers and other temporal affairs, he should turn to Allah as ever with all his heart, that is, prayers, remembrance of Allah, supplication and seeking Allah's pardon. This is the interpretation assigned to this verse by most commentators. Some scholars have interpreted it differently, but the foregoing interpretation appears to be the closest. The sum total of this interpretation is as follows: The Holy Prophet exerted himself greatly to spread the word of Allah and reform human beings. Exerting himself to human reform was his greatest form of 'worship' but it was 'indirect worship' through planning and executing the plan of human reform. The verse purports to say that the indirect worship is not sufficient. So, when he is free from collective services to humanity, he should devote time to turn to Him by carrying out 'direct worship' by turning to Allah in prayer for the success of his efforts, because this 'direct worship' is what man is created for. Probably, that is why the 'indirect worship' has been mentioned as something that may be finished and one may be free from, because that is based on need, and a believer can free himself from it, but the 'direct worship' of Allah is such that he cannot free himself from it. He has to spend his entire life and expend all his energy in it. Note This indicates that scholars [who are involved in education, propagation and human reform] should not be unmindful of 'direct worship'. Some time should be devoted specifically, in privacy, to attentiveness to, and remembrance of Allah as the biography of the righteous predecessors bear testimony to the fact that without it neither education nor preaching can be effective. It would be devoid of light and blessings. Note The word fansab derived from nasab means 'to be tired'. The verse signifies that one should tire oneself when carrying out acts of worship. One should not carry out acts of worship only when one finds it convenient. Binding oneself to a wazifah (a usual course of optional worships) is itself quite exerting and tiring, no matter how little.

Tafseer Mufti Taqi Usmani

Although all outdoor activities of the Holy Prophet like preaching, Jihad . etc., were in the sendee of Islam, he was still ordered that when he was relieved of the outdoor activities, he should toil hard in individual worship, so that his relation with Allah should get more and more strength. That is why the Holy Prophet used to stand long in prayers at night until his blessed feet used to swell. This is a lesson for those engaged in collective services that they should never neglect individual acts of worship.

Tafseer Shaikh Ashiq Ilahi

Allah Ta'ala then says to the Holy Prophet, "So when you have completed, then exert yourself and turn to your Lord . "The Holy Prophet exerted himself greatly to propagate the religion and much of his time was occupied with this. Because this task was a command of Allah, it falls under the ambit of Ibadah (worship) and its rewards are exceptionally great. However, despite being engaged in this act of Ibadah (worship) all day, Allah Ta'ala still commands the Holy Prophet to devote time to turn to Him by carrying out direct Ibadah (worship) that does not have people in between. This is the Ibadah (worship) that one carries out in privacy and entails the true meaning of Ibadah (worship). The effort of the Holy Prophet was to turn man's attention towards Allah and make them Muslims so that they fulfil the purpose of their creation, which Allah defines in verse 56 of Surah Dhariyat( Surah 51) when He says,"I have created man and jinn only to worship Me." Together with calling mankind to Allah, the Holy Prophet also performed the obligatory salah and would spend long hours engaged in Nafl (optional prayer) Salah. In' fact, he used to stand so long in tahajjud salah (supererogatory prayer) that his feet used to swell. The Arabic word ‘fansab' (translated above as "exert yourself ) refers to making such an effort to do something that one becomes tired. One should therefore tire oneself when carrying out acts of Ibadah. One should not carry out acts of Ibadah only when one finds it convenient. If one engages in Ibadah only when it is convenient, one will even forsake the Obligatory acts of Ibadah (worship). Some exertion has to take place.

Tafseer Tafheem Ul-Quran

(Combined tafsir 7-8) “When you are free,” 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."

Transliteration

Ayah 7

Faitha faraghta fainsab

Ayah 8

Waila rabbika fairghab

Word-by-word

Ayah 7

# Arabic Pronunciation Meaning Root
1 فَإِذَا Faitha So when —
2 فَرَغْتَ faraghta you have finished ف ر غ
3 فَانصَبْ fainsab then labor hard ن ص ب

Ayah 8

# Arabic Pronunciation Meaning Root
1 وَإِلَىٰ Waila And to —
2 رَبِّكَ rabbika your Lord ر ب ب
3 فَارْغَبْ fairghab turn your attention ر غ ب

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Misconceptions

Section 04

Audio & video lectures

24 videos · 10 audio lectures from contemporary scholars.

How to pray tahajjud Sheikh Assim Al Hakeem Video · youtube How to pray tahajjud Sheikh Assim Al Hakeem Video · youtube VIRTUES OF NIGHT PRAYER BY SALEM AL AMRY Sheikh Salim Al- Amry Video · youtube VIRTUES OF NIGHT PRAYER BY SALEM AL AMRY Sheikh Salim Al- Amry Video · youtube Huda TV | Virtues of Tahajjud | Dr Muhammad Salah | MISSION ISLAM Dr.Muhammad Salah Video · youtube Huda TV | Virtues of Tahajjud | Dr Muhammad Salah | MISSION ISLAM Dr.Muhammad Salah Video · youtube Jibreel (as) Advises the Prophet (ﷺ) - p. 3 :: Khutbah by Sh Mohammad Elshinawy 1.5.2018 Mohammad El Shinawy Video · youtube Jibreel (as) Advises the Prophet (ﷺ) - p. 3 :: Khutbah by Sh Mohammad Elshinawy 1.5.2018 Mohammad El Shinawy Video · youtube Are you Confused about Qiyam'ul Lail and its ruling? Watch This! - Tim Humble Muhammed Tim Humble Video · youtube Are you Confused about Qiyam'ul Lail and its ruling? Watch This! - Tim Humble Muhammed Tim Humble Video · youtube Tahajud , Sheikh Mufti Menk Ismail Ibn Musa Menk Video · youtube Tahajud , Sheikh Mufti Menk Ismail Ibn Musa Menk Video · youtube The benefits of Tahajjud prayer. Mufti Menk. Ismail Ibn Musa Menk Video · youtube The benefits of Tahajjud prayer. Mufti Menk. Ismail Ibn Musa Menk Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube Believe in yourself - Surat Ash-Sharh #DailyTafseer - #SurahADay 094 - Yahya Ibrahim Yahya Ibrahim Video · youtube In Depth Analysis & Tafseer of Surah 94 al-Inshiraḥ/ al-Sharh/ alam nashrah by Nouman Ali Khan Nouman Ali Khan Video · youtube In Depth Analysis & Tafseer of Surah 94 al-Inshiraḥ/ al-Sharh/ alam nashrah by Nouman Ali Khan Nouman Ali Khan Video · youtube Tafseer of Surah 94 - Inshirah - Nouman Ali Khan Nouman Ali Khan Video · youtube Tafseer of Surah 94 - Inshirah - Nouman Ali Khan Nouman Ali Khan Video · youtube Surah Ash-Sharh - Day 19 - Ramadan with the Quran ouman Ali Khan Video · youtube Surah Ash-Sharh - Day 19 - Ramadan with the Quran ouman Ali Khan Video · youtube WHAT IS THE BEST TIME TO PRAY TAHAJJUD by dr zakir naik Dr. Zakir Naik Video · youtube WHAT IS THE BEST TIME TO PRAY TAHAJJUD by dr zakir naik Dr. Zakir Naik Video · youtube Yasir Qadhi – Pearls From The Quran 16 – Ramadan 2017 Yasir Qadhi Audio lecture Yasir Qadhi – Pearls From The Quran 16 – Ramadan 2017 Yasir Qadhi Audio lecture Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Navaid Aziz – 18 Tafsir Juz E Amma Surah Al Inshirah Navaid Aziz Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan – 094 Inshirah B Nouman Ali Khan Audio lecture Nouman Ali Khan – 094 Inshirah A Nouman Ali Khan Audio lecture Nouman Ali Khan – 094 Inshirah A Nouman Ali Khan Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips Audio lecture Bilal Philips – Tafseer Of Soorah Inshirah Bilal Philips Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 2 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Quranic cross-references — 10 parallel verses
  12. Linked articles — 4 long-form pieces

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