Islamica

Surah Al-Inshirah

The Opening

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Al-Inshirah, and the name of it has been taken from its first verse. It is also referred to as Surah Al-Sharh and Surah Alam Nashrah. [1] [2]

Chapter Number

This surah is the 94th chapter of the Quran.

Number of Verses

This chapter has 8 verses. [3]

Place of Revelation

Some commentators have considered this chapter to be Makki one, [4] [3] [5] while a number of other exegetes have propounded that this chapter is possibly both Makki and Madani, and believe that the style of its verses are Madani. [6]

Content

Important Concepts in this Chapter

Verses 1-4

A reminder of Allah’s kindness upon the Prophet in removing the pain in his heart; and granting the Prophet an expanded chest.

Verse 1: “Did We not open your chest for you…” is a reference to the night of Me’raj where Allah granted the Prophet with an expanded chest. [7] An ‘expanded chest’ means the opening and widening of the chest to light and Divine peace, and the intended recipient is the Prophet, in the sense that he has the capacity to perceive revelation, the strength to propagate, and can withstand harshness in this path, all of which give him the aptitude to accept Divine emanation. [8]

In verses 2 and 3, “And relieve you of your burden which [almost] broke your back?” the word ‘burden’ means a heavy weight, and ‘broke your back’ is the manifestation of the effect of a heavy weight upon a person. The meaning of ‘removing a burden’ means the elimination of the burden that the Prophet felt. [8] The meaning of ‘exaltation of name’ in verse 4, “Did We not exalt your name?” is to make someone renowned, in a way that his name and words are higher than the name or memory of anyone else. Allah associated the Prophet’s name with that of His own, and made it compulsory for every Muslim to say the Prophet’s name alongside the name of Allah in the five daily and obligatory prayers. [9] [10] [11]

Verses 5-8

Emphasis on the accompaniment of ease with hardship; and prayer with thankfulness after completing an activity.

Verses 5 and 6 are explained as such: ‘And if We give ease after every hardship for the glory of Islam, and remove it after a period of hardship, and we take the chapter to be Meccan, it is not cause for a problem.’?? [12] Verses 7 and 8, “So when you are done, appoint, and supplicate your Lord” are explained as such: ‘Whenever you complete that which is obligatory upon you, tire yourself in the way of Allah, namely through worship and supplication, and show competition in this. Allah’s grace of ease is given through this toil, and ease follows hardship.’ [13] [Some say this means that] if you have completed a worldly affair, then worship [Him] in tranquil remembrance. Others say that the intended meaning is the recitation of the night prayers after obligatory worship. [14]

Discussions on this Chapter

According to the Sunni Traditions

Benefits of Reciting this Surah

عن النبي صلى اللّه عليه و سلم: «من قرأ أ لم نشرح، فكأنما جاءني و أنا مغتم ففرج عنى»

The Prophet has said: “Whoever recites Alam nashrah [Surah al-Inshirah], it is as if he came to me and I am down spirited and then I am relaxed.” [15]


Verse 1: “Did We not open your chest for you.”

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ١ عن أبي بن كعب أن أبا هريرة كان ريئا على أن يسأل رسول اللّه صلّى اللّه عليه و سلّم عن أشياء لا يسأله عنها غيره فقال: يا رسول اللّه ما أول ما رأيت من أمر النبوة؟ فاستوى رسول اللّه صلّى اللّه عليه و سلّم جالسا و قال «لقد سألت يا أبا هريرة، إني لفي الصحراء ابن عشر سنين و أشهر و إذا بكلام فوق رأسي و إذا رجل يقول لرجل أهو هو؟ قال نعم فاستقبلاني بوجوه لم أرها لخلق قط و أرواح لم أجدها من خلق قط، و ثياب لم أرها على أحد قط فأقبلا إلي يمشيان حتى أخذ كل واحد منهما بعضدي لا أجد لأحدهما مسا، فقال أحدهما لصاحبه: أضجعه فأضجعاني بلا قصر و لا هصر، فقال أحدهما لصاحبه: افلق صدره فهوى أحدهما إلى صدري ففلقه فيما أرى بلا دم و لا وجع، فقال له: أخرج الغل و الحسد، فأخرج شيئا كهيئة العلقة ثم نبذها فطرحها، فقال له أدخل الرأفة و الرحمة فإذا مثل الذي أخرج شبه الفضة ثم هز إبهام‏ رجلي اليمني فقال: أغد و اسلم، فرجعت بها أعدو رقة على الصغير و رحمة للكبير»


It has been narrated from Abu ibn Kab that Abu Hurayrah was bold in that he asked the Prophet of Allah in regards to things that were not asked about by other than him. He said: “O Prophet of Allah, what was the first thing that you saw in the affair of Prophethood?” The Prophet was sitting and sat straight up and replied: “Indeed about that which you have asked O Abu Hurayrah¸ surely I was in a desert when I was a boy of ten years and a few months suddenly came above my head and a man said to the other, ‘Is this him?’ He replied, ‘Yes.’ Then they came to me with faces that I could not see of their creation, and souls of which I could not see their creation, and clothes which I could not see. Then they came upon me while they (both of them) were walking and held me by my upper arms, but I could not feel either one touch me. Then one of them said to his companion: ‘Lay him down.’ So he laid me down without discomfort. Then the one said to his companion: ‘Open his chest.’ So one of them collapsed my chest. When he split my chest I saw that there was no blood or pain. Then one said to the other, ‘Take out the dirt and envy.’ He took out something in the shape of a clot and discarded it. He then said to the other, ‘Enter upon [him] mercy and benevolence.’ He then took something that looked like silver. Thereafter my right foot shook. He then said: ‘Go in peace,’ so I returned with what they gave me while running, and was amiable with the young and merciful to the old.” [7] عن ابن عباس قال: قال رسول اللّه صلّى اللّه عليه و سلّم: «سألت ربي مسألة وددت أني لم أسأله، قلت قد كان قبلي أنبياء منهم من سخرت له الريح و منهم من يحيي الموتى، قال: يا محمد ألم أجدك يتيما فآويتك؟ قلت: بلى يا رب، قال: ألم أجدك ضالا فهديتك؟ قلت: بلى يا رب، قال: ألم أجدك عائلا فأغنيتك؟ قلت: بلى يا رب، قال ألم أشرح لك صدرك؟ أ لم أرفع لك ذكرك؟ قلت: بلى يا رب»

Ibn Abbas quotes the Prophet of Allah as having said: “I asked my Lord regarding an affair that He would like me not to ask. I said: ‘Before me, there were Prophets who subjugated the wind, and from them those who brought to life the dead.’ He replied: “O Muhammad, did I not find you [as an] orphan and give you shelter?’ I said, ‘Yes, O Lord!’ He said, ‘Did I not find you lost and guide them to you?’ I said, ‘Yes, O Lord!’ He asked, ‘Did I not find you in want and make you free from this want?’ I replied: ‘Yes, O Lord!’ He questioned: “Did I not expand for you your chest? Did I not exalt for you your esteem?’ I answered: ‘Yes, O Lord!’” [16]


Verses 5 and 6: “So then indeed ease accompanies hardship, indeed ease accompanies hardship.”

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا٥ إِنَّ مَعَ الْعُسْرِ يُسْرًا٦ حدثنا عائذ بن شريح قال: سمعت أنس بن مالك يقول كان النبي صلّى اللّه عليه و سلّم جالسا و حياله حجر، فقال: لو جاء العسر فدخل هذا الحجر لجاء اليسر حتى يدخل عليه فيخرجه» فأنزل اللّه عز و جل: فَإِنَّ مَعَ الْعُسْرِ يُسْراً إِنَّ مَعَ الْعُسْرِ يُسْراً

Aaid ibn Shurayh is narrated to have said: “I heard Anas ibn Maalik say that the Prophet was sitting, and opposite to him was a stone. He said: ‘If there was not hardship, then this stone would occur at a place of ease in order to enter upon it then leave it.’ Then Allah revealed: ‘So then indeed ease accompanies hardship. Indeed, ease accompanies hardship.’” [17]

عن معمر عن الحسن، قال: خرج النبي صلّى اللّه عليه و سلّم يوما مسرورا فرحا و هو يضحك و هو يقول: «لن يغلب عسر يسرين، لن يغلب عسر يسرين، فإن مع العسر يسرا إن مع العسر يسرا»

Muammar quotes from al-Hasan, who said: “The Prophet left on a day while he was happy and joyous and was smiling, and he said, ‘Difficulty will not overcome two eases, difficulty will not overcome two eases; for indeed ease accompanies hardship. for indeed ease accompanies hardship.’” [17]

و قال سعيد عن قتادة: ذكر لنا أن رسول اللّه صلّى اللّه عليه و سلّم بشر أصحابه بهذه الآية فقال: «لن يغلب‏ عسر يسرين»

Saeed said from Qatadah: “The Prophet of Allah recalled for us the glad tidings for his companion with this verse. Then he said, ‘Difficulty will not overcome ease.’” [17]

و قال الحسن بن سفيان: حدثنا يزيد بن صالح، حدثنا خارجة عن عباد بن كثير عن أبي الزناد عن أبي صالح عن أبي هريرة أن رسول اللّه صلّى اللّه عليه و سلّم قال: «نزلت المعونة من السماء على قدر المؤونة، و نزل الصبر على قدر المصيبة»

Al-Hasan ibn Sufyan said that Yazeed ibn Salih narrates, Kharijah narrates from Ibad ibn Kathir, from Abu al-Zinad, from Abu Salih, from Abu Hurayrah, that the Prophet of Allah said: “He sent assistance from the sky that which was required for the provisions, and He sent patience for that which was estimated for calamities.” [17]

According to the Shia Traditions

Benefits of Reciting this Surah

أُبَيُّ بْنِ كَعْبٍ عَنْهُ ص قَالَ مَنْ قَرَأَهَا أُعْطِيَ مِنَ الْأَجْرِ كَمَنْ لَقِيَ مُحَمَّداً مُغْتَمّاً فَفَرَّجَ عَنْهُ

Abu ibn Kab narrates from him the Prophet who said: “Whoever recites it [Surah al-Inshirah], He will grant him a reward similar to that which came across to Muhammad while he was distressed and then it was relieved from him.” [18]


Verse 1: “Did We not open your chest for you?”

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ١ عَن ابْنِ عَبَّاسٍ قَالَ سُئِلَ النَّبِيُّ ص فَقِيلَ يَا رَسُولَ اللَّهِ أَ ينشرح الصَّدْر قَالَ نَعَمْ قَالُوا يَا رَسُولَ اللَّهِ وَ هَلْ لِذَلِكَ عَلَامَة يُعْرَفُ بِهَا قَالَ نَعَم التَّجَافِي عَنْ دَارِ الْغُرُورِ وَ الْإِنَابَة إِلَى دَارِ الْخُلُودِ وَ الْإِعْدَاد لِلْمَوْتِ قَبْلَ نُزُولِ الْمَوْتِ

Ibn Abbas says that the Prophet was asked: “O Prophet of Allah, did He open your chest?” He replied, “Yes.” They said, “O Prophet of Allah, is there a sign by which it is known?” He said, “Yes, it is the turning away from the abode of pride and delegation to the abode of immortality, and the preparation for death before death is sent.” [18]


Verse 4: “Did We not exalt your name?”

وَرَفَعْنَا لَكَ ذِكْرَكَ٤ عَنْ أَبِي سَعِيدِ الْخُدْرِيِّ عَنْ رَسُولِ اللَّهِ قَالَ : أَتَانِي جَبْرَئِيلُ فَقَالَ : إِنَّ رَبَّكَ يَقُولُ : تَدْرِي كَيْفَ رُفِعَتْ ذكركَ ؟ قل : اللَّهُ أَعْلَمُ - قَالَ : إِذَا ذكرْتَ ذكرْتَ مَعِي

Abu Saeed al-Khudri narrates from the Prophet of Allah that: “Jibrail came to me and said, ‘Indeed your Lord says: ‘Do you know how your remembrance was raised?’’ Say: ‘Allah knows better.’ He said, ‘That your remembrance is My remembrance.’” [19]


Verses 5-6: “So then indeed ease accompanies hardship. Indeed ease accompanies hardship.”

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا٥ إِنَّ مَعَ الْعُسْرِ يُسْرًا٦ أَخْرَجَ عَبْد الرَّزَّاقِ وَ ابْنُ جَرِيرٍ وَ الْحَاكِمِ وَ الْبَيْهَقِيِّ عَن الْحَسَنِ قَالَ : خَرَجَ النَّبِيُّ ص يَوْماً مَسْرُوراً وَ هُوَ يَضْحَكُ وَ يَقُولُ : لَنْ يُغْلَبَ عُسْر يسرين «فَإِنَّ مَعَ الْعُسْرِ يُسْراً إِنَّ مَعَ الْعُسْرِ يُسْراً»

Abd al-Razzaq, Ibn Jarir, Haakim, and Bayhaqiy all narrate from al-Hasan who said that one day the Prophet of Allah came out of his house, was laughing and said: “Never will one difficulty outmatch two eases. So then indeed ease accompanies hardship, indeed ease accompanies hardship.”


Verses 7-8: “So when you are done, appoint, and turn eagerly to your Lord.”

فَإِذَا فَرَغْتَ فَانْصَبْ٧ وَإِلَى رَبِّكَ فَارْغَبْ٨ وَ فِي الْمَجْمَعِ ، : فِي قَوْلِهِ تَعَالَى : « فَإِذا فَرَغْتَ فَانْصَبْ وَ إِلى رَبِّكَ فَارْغَبْ » مَعْنَاهُ فَإِذَا فَرَغْتَ مِنَ الصَّلَاةِ الْمَكْتُوبَةِ - فَانْصَبْ إِلَى رَبّكَ فِي الدُّعَاءِ وَ ارْغَبْ إِلَيْهِ فِي الْمَسْأَلَةِ . قَالَ : وَ هُوَ الْمَرْوِيُّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ

In Majma al-Bayan, regarding the words of Him: “So when you are done, appoint, and turn eagerly to your Lord” it says that the meaning of this is that when you pray the obligatory prayers, rise and stand before your Lord in supplication, and compete in your requests from Him.” At this point, the author of Majma says: “This definition has been narrated from Abu Jafar and Abu Abdillah. [19] [20]

قَالَ الصَّادِقُ هُوَ الدُّعَاء فِي دُبُرِ الصَّلَاةِ وَ أَنْتَ جَالِس

Al-Sadiq says: “This is the supplication before the prayer and you are sitting.” [20]

References

  1. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 4, Page 770
  2. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 20, Page 313
  3. ↑ 3.0 3.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 770
  4. ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 8, Page 415
  5. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 10, Page 769
  6. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 313
  7. ↑ 7.0 7.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 415
  8. ↑ 8.0 8.1 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 314
  9. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 416
  10. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 315
  11. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 771
  12. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 316
  13. ↑ Ibid., Page 317
  14. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 418
  15. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 772
  16. ↑ Ibid., Page 416
  17. ↑ 17.0 17.1 17.2 17.3 Ibid., Page 418
  18. ↑ 18.0 18.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 769
  19. ↑ 19.0 19.1 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 318
  20. ↑ 20.0 20.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 772


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