by Taj-ush-shariah Mufti Akhtar Raza Khan Al Azhari (Allah shower mercy upon him)
The Tafseer (Exegesis) below was transcribed by Maulana Faizan Ul Mustafa Qadri in Tazkirah Taj-ush-shariah (page 40-46) from a recording of a lecture delivered in Al-Noor Masjid, Houston (USA) on 26 Rabi-ul Awwal 1420 AH – 9th July 1999. We have translated the transcription into English for the wider benefit of the Ummah.
This Surah (سورة ألم نشرح) is Makkiyyah i.e. it was revealed before the Migration of the Master of all creation ﷺ. The Surahs that were revealed before the migration are known as “Makkiyyah” in the terminology of the scholars of Exegesis (At Tafseer) regardless of whether they were revealed in the city of Makkah al-Mukarramah or elsewhere. This is how Sayyiduna Al Imam Jalaluddeen As-Suyyuti explained this term in his blessed book, Al-Itqan fii ‘Ulum-il-Qur’an. There is one Ruku’ in this Surah, twenty seven words and one hundred and three letters. The Greatest Blessing of Allah ﷻ upon our Master ﷺ amongst all of His ﷻ Blessings ﷻ upon him ﷺ is the widening of his Bosom – opening of his Blessed Chest (Sharh-us-Sadr). Allah ﷻ is mentioning this Great Favour to the Noble Master ﷺ and is announcing this Blessing. Allah ﷻ is saying, ”Did We not widen your bosom for you?” The Blessed Chest of the Master ﷺ was widened physically and spiritually. A’laaHadhrat Al Imam Ahmad Ridha Khan (رحمه الله) translated the verses in the following way;
کیا ہم نے تمہارے تمہارا سینہ کشادہ نہ کر دیا
“Did we not widen your bosom for you?”
The meaning of this is that Allah ﷻ widened the Blessed Chest of the Blessed Prophet ﷺ with Divine Knowledge, Spiritual Cognition and the Realities of the Most Merciful. This Blessed Chest was widened in such a way that whatsoever has occurred, whatsoever is occurring and whatsoever will occur is all gathered within this Blessed Chest along with the knowledge of the Being and Attributes of Allah ﷻ, the knowledge of the people of the past, the knowledge of the people to come, the knowledge of all sciences and the matters of the apparent and hidden realms (“عَالَمُ الْغَيْبِ وَالشَّهَادَةِ”).
The Blessed Chest of the Prophet ﷺ was also widened physically. This is known as Sharh-us-sadr i.e. the opening of the Blessed Chest. The Blessed Heart was washed many times and filled with the treasures of knowledge and wisdom.
A narrator states in relation to Sayyiduna Abu Hurairah (رضي الله عنه) that Sayyiduna Abu Hurairah (رضي الله عنه) was very courageous in presenting questions to the Blessed Prophet ﷺ and would ask questions without hesitation. It is a great favour and blessing of his questions that the treasures of the knowledge and wisdom of the Blessed Prophet ﷺ are spread out in the form of the Blessed Ahadith. Many Ahadith in Al-Bukhari and Muslim as well as other books are narrated from Sayyiduna Abu Hurairah (رضي الله عنه). Sayyiduna Abu Hurairah (رضي الله عنه) asked, “O Master! Please inform me of the way in which the revelation of Prophethood commenced?” The Messenger of Allah ﷺ sat up straight and said, “Abu Hurairah! You have asked. Therefore I inform you”.
“I was a child at the age of 10 years and some months.” (Taj-ush-Shariah quoted the word “Ghulam” from the narration and therefore explained this word). Do not understand the word “Ghulam” to be in the meaning of slave or maid. “Ghulam” is an Arabic word which refers to a child who has not reached adolescence. The Prophet ﷺ stated that he ﷺ was in a jungle when he ﷺ heard a voice from above his Blessed Head. He saw that one man was saying to another, “This is the one! This is the one!” Both men then came in front of the Prophet ﷺ. One of the men held the Blessed Arm of the Blessed Prophet ﷺ and made the Noble Prophet ﷺ lie down. Then a man said, “Cut open his Chest”. The Prophet ﷺ stated that he ﷺ saw them cut open his Blessed Chest- no blood came out nor did he ﷺ feel any pain. Hatred and jealousy that are in human beings as part of their natures were taken away from his Chest. “My Chest /Heart was filled with compassion and mercy. The men (Angels) then told me to return to my house safely.” The Messenger of Allah ﷺ stated that he ﷺ returned to his home with softness and a calm nature for the young and mercy for the elders.
Sharh-us-Sadr (opening of the chest) of the Noble Master ﷺ occurred during the childhood of the Prophet ﷺ and thereafter when revelation began to descend upon the Noble Prophet ﷺ and the third time that it occurred was before the Noble Master ﷺ was taken on the journey of Al Israa wal Mi’raaj. The question in the Verse, “Did we not widen your bosom for you?” apparently seems to be Al Istifhaam al Inkaariy – a question that is actually a sentence of rejection. However, the question has entered upon a sentence that is negative – and when a negative enters upon a negative it results in positive. Therefore, the summary of this Divine Statement is, “We have widened your bosom for you.”
This is why the Verse that is following and is being added on to this first Verse is positive –
وَوَضَعْنَا عَنْكَ وِزْرَكَ
“And We relieved you of the burden.”
اَلَّذِى أَنْقَضَ ظَهْرَكَ
“Which had broken your back.”
The second Ayah (Verse) of this Surah is from Al-Mutashaabihaat (the meaning of which are indistinct) – what is the meaning of burden? Some people said burden means sorrow that reached the Prophet ﷺ from the disbelievers who would not enter into faith. The Prophet ﷺ was given solace from this sorrow.
Some people said that this sorrow means the sorrow for his Ummah (nation) as the Noble Prophet ﷺ remained worried for his Ummah. The Prophet ﷺ was given solace that Allah ﷻ will send him upon Al- Maqam-ul-Mahmud – the Station of Praise, he will be given the blessing of Shafa’ah (intercession) and through this intercession the sinful followers will be forgiven.
This Verse is from the Mutashaabihaat (the meaning of which is distinct) and its meaning is the same as the following Verse;
لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ
“So that Allah may forgive for your sake, the sins of those before you and those after you.” Surah al Fath (48:2).
Allah ﷻ then states,
وَرَفَعْنَا لَكَ ذِكْرَكَ
“And we have exalted your remembrance for you.”
Sayyiduna Al Imam Al Qaadhi ‘Iyaadh (رحمه الله) narrated a Hadeeth ul Qudsi that the Messenger of Allah ﷺ narrated from his Lord that the Compassionate Lord said,
أَتَدْرِى كَيْفَ رَفَعْتُ لَكَ ذِكْرَكَ
“Do you know how I exalted your remembrance for you?”
The Prophet ﷺ said, “How could I know without your informing me?” Allah ﷻ said,
جَعَلْتُكَ ذِكْرًا مِنْ ذِكْرِى فَمَنْ ذَكَرَكَ فَقَدْ ذَكَرَنِى
“I made you a remembrance from My Remembrance. Whoever remembered you, has indeed remembered Me.”
Allah the Almighty raised the remembrance of the Noble Prophet ﷺ in this world and the next life.
The person who is performing Salaah remembers the Prophet ﷺ with Allah ﷻ in Salaah –
أَشْهَدُ أَنْ لَّا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ
“I testify that there is none worthy of worship except Allah and I testify that Muhammad is His Special Bondsman and His Messenger.”
In the Adhaan (Call to Prayer), the Muadhin says,
“أَشْهَدُ أَنْ لَّا إِلَهَ إِلَّا اللَّهُ”
“I testify that there is none worthy of worship except for Allah.”
And thereafter he says,
“أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللَّهِ”
“I testify that Muhammad is the Messenger of Allah.”
In the sermons, the remembrance of our Master ﷺ is with the Remembrance of Allah ﷻ. Allah ﷻ mentioned the Messenger ﷺ in various places in the Glorious Qur’an.
Allah said,
هُوَ الَّذِى أَرْسَلَ رَسُوْلَهُ بِالْهُدَى وَدِيْنِ الْحَقِّ
“It is He Who has sent His Noble Messenger with the guidance and the true religion.” (Al-Fath-28).
Therefore, the remembrance of Allah’s Beloved Messenger ﷺ can never be separated from the remembrance of Allah ﷻ. Look at the testimony of faith –
لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُوْلُ اللَّهِ
“There is none worthy of worthy except Allah. Muhammad is the Messenger of Allah.”
When Allah ﷻ is remembered, the Master of all creation ﷺ will be remembered. When the Prophet ﷺ is remembered then Allah ﷻ will be remembered. It is known from this that the remembrance of the Prophet ﷺ is a part of faith. The reality of faith cannot be achieved without the remembrance of the Prophet ﷺ. Without this remembrance, the criteria of faith cannot be met. If a person remains busy in worship, affirms belief in Allah ﷻ but he disbelieves in the Messenger of Allah ﷺ then he is absolutely not a believer – he is definitely a disbeliever. There is no need for a prolonged discussion on this matter as the testimony of faith is proving this itself-
لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُوْلُ اللَّهِ
“There is none worthy of worship except Allah. Muhammad is the Messenger of Allah.”
Allah ﷻ then states,
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
إِنَّ مَعَ الْعُسْرِ يُسْرًا
“So indeed with hardship is ease. Indeed with hardship is ease.”
To grant further solace to the Master ﷺ and to give comfort to the followers of the Master ﷺ, Allah ﷻ is informing them that they should not be agitated as, “Indeed with hardship is ease.” It is narrated from the Master of all creation ﷺ that he ﷺ stated that one hardship can never be dominant over two matters of ease. Allah ﷻ has mentioned one hardship and two eases in the Verses. One may wonder how this is the case? The scholars of At Tafseer state that مَعَ الْعُسْرِ – “with hardship” commences with the noun “اَلْ” which means “the”. This gives it a definitive meaning and therefore if the word with “اَلْ” at its beginning is repeated then the application of the repeated word is upon the same entity as the first word. When an indefinite noun is repeated then the separated words are applicable upon different entities. So as “اَلْعُسْرِ” is definite, therefore the same hardship mentioned in the fifth Verse of the Surah is mentioned in the sixth Verse as well. The word “يُسْرًا” is indefinite – therefore the repetition of this word necessitates that the ease mentioned in the fifth Verse is different to the ease mentioned in the sixth Verse. The meaning is therefore that Allah ﷻ has placed two matters of ease with each matter of hardship.
It is narrated that the Master of all creation ﷺ was sat in front of a stone. The Prophet ﷺ pointed towards the stone and said, “If hardship becomes enclosed in this stone i.e. enters into it, then ease will enter into it and ease will overcome the hardship.” It is narrated in a Hadeeth that the Help of Allah ﷻ descends according to the amounts of hardship. Similarly, patience descends in accordance to the amount of calamities. A poetic stanza is narrated from Sayyiduna Al Imaam Ash-Shaafi’i:
صَبْرًا جَمِيْلًا مَا أَقْرَبَ الْفَرْجَا
مَنْ رَاقَبَ اللَّهَ فِى أُمُوْرِهِ لَجَا
وَمَنْ صَدَّقَ اللَّهَ لَمْ يَنَلْهُ أَذًى
وَمَنْ رَجَاهُ يَكُوْنُ حَيْثُ رَجَا
“Behold on to beautiful patience, how close is the way out. Whoever looks towards Allah ﷻ in his matters is saved. And whoever confirms belief in Allah ﷻ, harm never reaches him and whoever has hope in Allah ﷻ will find Him ﷻ wherever he has hope.”
After that, Allah the Almighty states:
فَإِذَا فَرَغْتَ فَانْصَبْ
“When you become free (from Salaah) then work hard (in supplication).” This is one interpretation of the Verse. The other interpretation is that when you become free from worldly affairs then work hard in Salaah (worship). From this it is established that a bondsman should be free from worldly affairs when he intends to perform Salaah. The bondsman’s heart should be attentive towards Allah ﷻ fully when he performs Salaah. A person should pray with awakened desire.
The Verse is apparently addressing the Messenger of Allah ﷺ but this Verse is teaching the Ummah of Allah’s Messenger ﷺ. It is from this Verse that is established that we are to not perform Salaah at the time that food is present (and our hearts are inclining towards the food) and similarly that one should not perform Salaah at the time that one is in desperate need to answer the call of nature. This is because his or her attention will be diverted towards these desires and needs whilst one should worship Allah ﷻ in such a state that the person is free from worldly connections and is worshipping Allah ﷻ with his attention fully in the Court of Allah ﷻ.
Another statement in relation to the interpretation of this Verse is that the meaning of this Verse is to turn your attention towards your needs when you are in Salaah i.e. you should ask Allah ﷻ to fulfil your needs by supplicating in His Court at the end of Salaah. It is proven from this that it is from the teachings of the Blessed Qur’an to supplicate after Salaah and at the time of worship. It is mentioned in a Hadeeth,
اَلدُّعَاءُ مُخُّ الْعِبَادَةِ
“Supplication is the essence of worship.”
Allah ﷻ then states,
وَإِلَى رَبِّكَ فَارْغَبْ
“And incline towards your Lord.”
The meaning of this is to rely upon Allah ﷻ. One interpretation of this Verse is that it means you should remain attentive in worship of Allah the Almighty once you have become free after Jihaad (Holy War).
And the conclusion to our prayer is, “All praise is to Allah, the Lord of the Creation.”