Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Ash-Sharh

Delve into the profound meanings of Surah Ash-Sharh (also known as Al-Inshirah), a chapter of immense comfort and reassurance, with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic analysis of the key Arabic words that form the surah’s powerful message to the Prophet Muhammad ﷺ and all believers. By exploring the etymology, morphology, and Tafsir of essential terms like sharḥ (expansion), ʿusr (hardship), and yusr (ease), readers can gain a richer understanding of the surah’s timeless lessons on divine support, resilience, and the path of continuous, grateful striving.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Ash-Sharh and the Qur’an – showing where and how frequently the term appears in Surah Ash-Sharh and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Ash-Sharh.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. A-lam nashraḥ (أَلَمْ نَشْرَحْ) – Have We not expanded?

Linguistic Root & Etymology

This is a rhetorical question. A-lam is “Have not…?” Nashraḥ (root: SH-R-Ḥ (ش-ر-ح)) means “We expand” or “We open wide.” The root’s core meaning is to open, expand, or explain something, making it spacious and clear.

The Arabic root is ش-ر-ح.

• Morphology: `Nashraḥ` (نَشْرَحْ) is a first-person plural jussive verb. The plural “We” is the plural of majesty. The phrase `a-lam` creates a negative interrogative, “Have We not…?”
• Extended Semantic Range: The root verb `sharaḥa` means to open, expand, or explain in detail. `Sharḥ` is a detailed explanation or commentary. The phrase `sharḥ aṣ-ṣadr` (“expansion of the breast”) is an idiom for a state of joy, confidence, and relief from anxiety.
• Occurrences in Surah Ash-Sharh and the Qur’an: The verb `nashraḥ` appears once in this surah. The root appears 13 times, often in the context of `sharḥ aṣ-ṣadr`, as in the prayer of Prophet Moses: “My Lord, expand for me my breast” (`Rabbi-shraḥ lī ṣadrī`).

This opening question is a loving reminder from Allah to the Prophet ﷺ of a profound spiritual gift. The “expansion of the breast” is the divine act of filling the heart with wisdom, patience, and the capacity to bear the immense responsibility of revelation. It signifies a state of inner spaciousness and certainty, the prerequisite for any great mission.

Classical Exegesis (Tafsir)

This is the opening question of the surah (94:1), a direct and loving address from God to the Prophet. “Have We not expanded for you your breast?” The commentators explain this “expansion of the breast” (sharḥ aṣ-ṣadr) as a profound spiritual and psychological gift. It refers to the divine act of filling the Prophet’s heart with wisdom, with patience, with peace, and with the capacity to receive and to bear the immense weight of the divine revelation. It is a state of being given a vast and a spacious heart, free from distress and constriction. Some also link it to the physical event of the opening of the Prophet’s chest by the angels in his childhood.

Thematic Context

This connects to the surah’s central theme of divine reassurance and empowerment. The surah is a direct and an intimate consolation to the Prophet, reminding him of the divine support that has been his constant companion. The theme is that the great and difficult mission of prophethood is not a burden to be borne by human strength alone. It is a mission that is made possible by a direct and a continuous divine “expansion” of the heart.

Modern & Comparative Lens

The concept of an “expanded” or an “open” heart is a universal metaphor for a state of psychological resilience, empathy, and wisdom. This verse is a beautiful and a profound Qur’anic expression of this. In modern psychological terms, it could be seen as a state of ultimate cognitive and emotional spaciousness. The verse attributes this state not to human effort, but to a direct and a divine grace.

Practical Reflection & Application

This verse is a profound source of hope and a beautiful prayer. It reminds us that our own capacity to handle the burdens of life is limited. The practical application is to turn to God and to ask Him to “expand our breasts” for us, just as He did for His Prophet. This is a prayer for the resilience, the patience, and the wisdom to face our own challenges. It is a call to seek from God the inner spaciousness that is the key to a tranquil life.

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2. Anqaḍa ẓahrak (أَنقَضَ ظَهْرَكَ) – It had weighed upon your back

Linguistic Root & Etymology

Anqaḍa (root: N-Q-Ḍ (ن-ق-ض)) means to break or to weigh down heavily, to the point of making a cracking sound. Ẓahrak is “your back.” The phrase describes a burden so heavy that it almost breaks one’s back.

The roots are ن-ق-ض and ظ-ه-ر (for `ẓahr`, back).

• Morphology: `Anqaḍa` (أَنقَضَ) is a Form IV perfect tense verb. The root verb `naqaḍa` means to untwist or break a rope. Form IV `anqaḍa` means to cause something to make a cracking sound, as a heavy load does to a structure. `Ẓahrak` is the noun `ẓahr` (back) with the `-ka` suffix.
• Occurrences in Surah Ash-Sharh and the Qur’an: The verb `anqaḍa` appears only once in the Qur’an, here. The root `N-Q-Ḍ` appears 9 times, often in the context of breaking a covenant.

This powerful and unique verb paints a visceral picture of the weight the Prophet ﷺ was carrying. The burden was so heavy that it was causing his back to “creak” or “crack.” This is a profound acknowledgment from Allah of the immense psychological and spiritual strain of the prophetic mission before the relief came.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:3), this is the description of the “burden” (wizr) that God has lifted from the Prophet. “Which had weighed upon your back.” The commentators have explained this “back-breaking burden” in several ways. It refers to the immense weight of the responsibility of the prophetic mission. It refers to the personal sorrow and the anxiety that the Prophet felt due to his people’s rejection. And it refers to the burden of the state of pre-Islamic ignorance that he was living in, a burden that was lifted by the light of the revelation.

Thematic Context

This connects to the surah’s central theme of divine relief and support. The surah is a testament to the mercy of God, who does not just give His Prophet a difficult task, but also gives him the relief from the burdens of that task. The theme is one of a perfect and a loving divine care. The “expansion of the breast” is the inner provision of strength, and the “lifting of the burden” is the outer provision of relief. The two together are a complete and a holistic divine support system.

Modern & Comparative Lens

The metaphor of a “back-breaking burden” is a universal and a timeless one for a state of immense stress and responsibility. The Qur’an’s use of this powerful and visceral image is a testament to its deep understanding of the human and the psychological dimensions of the prophetic experience. It is a realistic and a compassionate acknowledgment of the immense weight that the Prophet was carrying.

Practical Reflection & Application

This verse is a source of immense hope for anyone who is feeling that the burdens of their own life are “breaking their back.” The practical application is to turn to God in supplication, with the full and certain confidence that the One who “lifted the burden” from His Prophet is the one who can lift our own burdens from us as well. It is a call to seek our ultimate relief not in the world, but in the mercy of our Lord.

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3. Al-ʿUsr (الْعُسْرِ) – The hardship

Linguistic Root & Etymology

The root is ʿ-S-R (ع-س-ر), which means to be difficult or hard. Al-ʿUsr is the hardship or the difficulty.

The Arabic root is ع-س-ر.

• Morphology: Al-ʿUsr (الْعُسْر) is a noun. It is used here with the definite article `al-`, making it “the hardship.”
• Extended Semantic Range: The root signifies all that is difficult, constricted, and hard. It is the direct opposite of `yusr` (ease).
• Occurrences in Surah Ash-Sharh and the Qur’an: The word appears twice in this surah. The root appears 12 times in the Qur’an.

The surah makes a profound point through grammar. The word `al-ʿUsr` is definite, referring to a specific, singular hardship. It is paired with `yusr` (ease), which is indefinite, implying multiple or greater forms of ease. The verse structure `inna maʿa al-ʿusri yusrā` means that ease is not just something that comes *after* hardship, but is intrinsically *with* it, born from the same event.

Classical Exegesis (Tafsir)

In the pivotal, repeated verse of Surah Ash-Sharh (94:5-6), this is the state that is always accompanied by ease. “So indeed, with the hardship is ease. Indeed, with the hardship is ease.” The commentators have marveled at the profound grammatical and spiritual meaning of this. “The hardship” is mentioned with the definite article, which means it is a specific, known hardship. “Ease” is mentioned without the definite article, which implies a general and a greater ease. The repetition of the verse is for emphasis and for certainty. It is not that ease comes *after* the hardship, but that it is *with* it. The relief is born in the very womb of the difficulty.

Thematic Context

This is the central promise and the very heart of the entire surah. The surah is a message of hope and of consolation. This repeated verse is the ultimate and the most powerful of all consolations. The theme is one of a profound and an unshakeable optimism that is rooted in the certainty of the divine plan. The surah is teaching a fundamental law of the spiritual life: every single “hardship” comes with an accompanying “ease” from God.

Modern & Comparative Lens

The concept of “post-traumatic growth” in modern psychology is the idea that people can experience positive psychological growth as a result of adversity. The Qur’anic principle is even more profound. The ease is not just *after* the hardship; it is *with* it. This is a timeless and a universal message of hope. It is a rejection of a pessimistic or a fatalistic view of suffering. It frames hardship not as a dead end, but as a gateway to relief.

Practical Reflection & Application

This verse is a direct and a powerful source of strength that we should bring to mind in all of our difficulties. The practical application is to face our “hardships” with patience and with the full and certain conviction that the “ease” is already present, even if we cannot yet see it. We should look for the hidden mercies and the opportunities for growth that are embedded within our very trials. This is the key to a resilient and an optimistic faith.

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4. Dhikrak (ذِكْرَكَ) – Your remembrance

Linguistic Root & Etymology

Dhikr is remembrance or mention. Ka is the suffix “your.” The phrase means “your remembrance.”

The root is DH-K-R (ذ-ك-ر).

• Morphology: `Dhikr` (ذِكْر) is a verbal noun meaning remembrance, mention, or reminder. The `-ka` suffix is the second-person singular possessive pronoun.
• Extended Semantic Range: The root is central to Islamic spirituality. `Dhikr Allāh` is the remembrance of God. A `dhikr` is also a reminder, and the Qur’an itself is called `Adh-Dhikr`.
• Occurrences in Surah Ash-Sharh and the Qur’an: The phrase appears once here. The root is extremely common, appearing over 290 times.

This is the third divine favor mentioned in the surah. God promises the Prophet ﷺ that He has “raised high for you your remembrance.” This is a divine guarantee of an exalted and lasting legacy. This has been fulfilled historically in an unparalleled way: the Prophet’s name is mentioned in the call to prayer, in the testimony of faith, and in the blessings sent upon him by billions of Muslims daily.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:4), this is the third of the great blessings that God has bestowed upon the Prophet. “And We have raised high for you your remembrance.” The commentators explain that this is a magnificent and a unique divine honor. God has “raised high the remembrance” of the Prophet Muhammad in both this world and the next. In this world, his name is mentioned alongside the name of God in the declaration of faith (the Shahādah), in the call to prayer (the Adhān), and in the prayers and the praises of millions of believers every single day. And in the Hereafter, his will be the highest and most praised of all stations.

Thematic Context

This connects to the surah’s central theme of divine honor and support for the Prophet. The surah is a powerful refutation of the mockery of the disbelievers, who were trying to belittle and to “lower” the status of the Prophet. This verse is the ultimate divine counter-statement. The theme is one of a profound and an ironic reversal. The very people who were trying to erase his “remembrance” were, in fact, guaranteeing its eternal elevation by their opposition.

Modern & Comparative Lens

The desire for a “legacy” or to be “remembered” is a fundamental human drive. This verse is a promise of the ultimate and the most magnificent of all possible legacies. The global and the continuous “remembrance” of the Prophet Muhammad, fourteen centuries after his death, is a unique and a staggering historical phenomenon. For believers, this is a direct and a continuous fulfillment of this very divine promise.

Practical Reflection & Application

This verse should fill our hearts with a deep love and a profound respect for our Prophet. The practical application is to be a part of the fulfillment of this divine promise. We should strive to “raise high the remembrance” of our Prophet by constantly sending our blessings upon him (ṣalawāt), by studying his life, and by embodying his beautiful teachings in our own character. This is one of the greatest and most beloved of all acts of worship.

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5. Faraghta (فَرَغْتَ) – You are free

Linguistic Root & Etymology

The root is F-R-GH (ف-ر-غ), which means to be empty or to be free from an occupation. The verb faraghta means “when you have finished” or “when you are free.”

The Arabic root is ف-ر-غ.

• Morphology: `Faraghta` (فَرَغْتَ) is a second-person masculine singular perfect tense verb. Preceded by `fa-idhā` (“so when”), it sets up a conditional clause.
• Extended Semantic Range: The root means to be empty (`fārigh`), to finish a task, or to be free from an occupation. It implies the completion of one thing, creating an “empty” space of time to be filled with another.
• Occurrences in Surah Ash-Sharh and the Qur’an: The verb appears once here. The root appears 9 times in the Qur’an.

This verse introduces the surah’s concluding principle for a life of purpose. `Fa-idhā faraghta` (“So when you are free…”) is a command against idleness. It instructs the believer that the moment one important task (like obligatory prayer or prophetic duties) is completed, one should not rest in a void, but immediately turn to the next form of righteous striving.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:7), this is the beginning of the final, practical instruction of the surah. “So when you have finished, then strive.” The commentators have explained this in two primary and complementary ways. The first is: “When you have finished your obligatory prayers, then strive in your supplications.” The second, and more general, interpretation is: “When you have finished one act of worship or one worldly duty, do not be idle; immediately turn and ‘strive’ in the next.” It is a call to a life of continuous and purposeful activity, a life that is free from spiritual or productive idleness.

Thematic Context

This connects to the surah’s theme of a dynamic and an ever-striving faith. The surah is a call to a life that is not static or complacent. The theme is that the life of a believer is a continuous journey from one good deed to the next. The moment one duty is “finished,” the believer immediately looks for the next opportunity to “strive.” It is a powerful and a beautiful model of a productive and a purposeful life.

Modern & Comparative Lens

The concept of “the vice of idleness” is a central theme in many ethical and philosophical traditions. This verse is a powerful and a concise Qur’anic statement against this. It is a call to a life of continuous and meaningful engagement. In a modern context, where we are often tempted by the passive consumption of entertainment, this verse is a radical and a powerful call to a life of active and productive striving.

Practical Reflection & Application

This verse is a direct and a practical formula for a productive and a blessed life. The practical application is to be a person who is always moving from one good deed to the next. When we “finish” our prayers, we should strive to be kind to our families. When we “finish” our work, we should strive to seek knowledge. It is a call to fill our lives with a beautiful and a continuous chain of righteous deeds, with no idle gaps in between.

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6. Fa-nṣab (فَانصَبْ) – Then strive

Linguistic Root & Etymology

The root is N-Ṣ-B (ن-ص-ب), which means to exert oneself to the point of weariness or to stand up straight. The command fa-nṣab means “then strive,” “then toil,” or “then stand up.”

The Arabic root is ن-ص-ب.

• Morphology: `Fa-nṣab` (فَانصَبْ) is a masculine singular imperative (command) verb. The `fa-` connects it as the consequence of the previous clause.
• Extended Semantic Range: The root `naṣiba` means to toil, to labor, or to become weary from exertion. `Naṣab` is toil or hardship. The command `inṣab` means to stand up for, to establish, or to exert oneself in a task.
• Occurrences in Surah Ash-Sharh and the Qur’an: The command appears once here. The root appears about 28 times.

This is the second part of the final instruction. Once you are free (`faraghta`), `fa-nṣab`—stand up and exert yourself again. It is a command to embrace a life of continuous, purposeful effort, particularly in worship. This blessed `naṣab` (toil) for the sake of Allah is the believer’s response to the divine favors of `sharḥ` (expansion) and relief from burdens.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:7), this is the second part of the final instruction. “So when you have finished, then strive.” The commentators explain this as a command to immediately engage in another act of exertion and worship after one has been completed. It is a call to a life of continuous spiritual and practical effort. The word “naṣab” implies a striving that is effortful and that may lead to weariness, but it is a blessed and a praiseworthy form of toil. It is the positive and the purposeful counterpart to the general “toil” (kabad) of the human condition.

Thematic Context

This connects to the surah’s theme of a dynamic and an ever-striving faith. The surah is a call to a life that is not static or complacent. The theme is that the life of a believer is a continuous journey from one good deed to the next. The moment one duty is “finished,” the believer immediately looks for the next opportunity to “strive.” It is a powerful and a beautiful model of a productive and a purposeful life.

Modern & Comparative Lens

The concept of “purposeful toil” as the key to a meaningful and a fulfilling life is a central tenet of many philosophies, especially existentialism. This verse is a beautiful and a powerful Qur’anic expression of this. It is a rejection of a life of ease and of idleness as the ultimate goal. The surah presents a vision of a life that finds its ultimate meaning and its ultimate rest in a continuous and a purposeful “striving” for the sake of the Lord.

Practical Reflection & Application

This verse is a direct and a practical formula for a productive and a blessed life. The practical application is to be a person who is always moving from one good deed to the next. When we “finish” our prayers, we should strive to be kind to our families. When we “finish” our work, we should strive to seek knowledge. It is a call to fill our lives with a beautiful and a continuous chain of righteous deeds, with no idle gaps in between. It is a call to embrace a life of beautiful and purposeful “striving.”

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7. Fa-rghab (فَارْغَب) – Then yearn

Linguistic Root & Etymology

The root is R-GH-B (ر-غ-ب), which means to desire or to yearn for something. The command fa-rghab means “then yearn” or “then direct your longing.”

The Arabic root is ر-غ-ب.

• Morphology: `Fa-rghab` (فَارْغَب) is a masculine singular imperative (command) verb.
• Extended Semantic Range: The verb `raghiba` has a dual meaning depending on its preposition. `Raghiba fī` means to desire or yearn for something. `Raghiba ʿan` means to turn away from something in disdain. The command here is to direct all `raghbah` (desire) towards Allah.
• Occurrences in Surah Ash-Sharh and the Qur’an: The command appears once here. The root appears about 11 times.

This is the final command of the surah, directing the believer’s inner state. After the outward striving (`fa-nṣab`), the heart must also be directed. `Fa-rghab` commands that all of one’s hope, desire, and yearning should be focused exclusively on their Lord. It is the purification of intention, ensuring that all the continuous striving is done for the right reason.

Classical Exegesis (Tafsir)

This is the final, concluding word of the surah (94:8). “And to your Lord, then yearn.” The commentators explain that this is the ultimate and the final orientation of the human heart. After all of our striving and our toiling, our ultimate “yearning” and our ultimate desire should be directed exclusively to our Lord. It is a command to make God the one and only object of our ultimate hope and our ultimate desire. It is the pinnacle of a sincere and a God-centered intention.

Thematic Context

This is the beautiful and the perfect conclusion to the surah. The surah has been a journey from the initial divine consolation to this final, human response. The theme is one of a complete and a total orientation of the heart. The surah has commanded us to be active with our limbs (“strive”), and it now commands us to be active with our hearts (“yearn”). It is a call to a life where both our outer actions and our inner desires are directed to the one and only Lord.

Modern & Comparative Lens

The concept of “desire” and the proper orientation of our “yearning” is a central theme in all of the world’s great spiritual and psychological traditions. This verse is a beautiful and a concise Qur’anic statement on this. It is a call to a life that is not based on the suppression of desire, but on the re-orientation of that desire towards its one, true, and ultimate object. It is the ultimate and the most beautiful of all possible aspirations.

Practical Reflection & Application

This verse gives us a simple, a beautiful, and a profound formula for our entire lives. The practical application is to make our Lord the ultimate object of our “yearning.” In all that we do, our final and our deepest desire should be to seek His pleasure, His mercy, and His beautiful countenance. By directing all of our “yearning” to Him, we are freeing our hearts from the slavery of all other, lesser desires. This is the key to a truly liberated and a truly tranquil soul.

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8. Ilā Rabbika (إِلَىٰ رَبِّكَ) – To your Lord

Linguistic Root & Etymology

Ilā is “to.” Rabbika is “your Lord.”

The root for `Rabbika` is R-B-B (ر-ب-ب).

• Morphology: This is a prepositional phrase. `Ilā` (إِلَىٰ) is a preposition meaning “to” or “towards.” `Rabbika` (رَبِّكَ) is the noun `Rabb` with the second-person singular possessive pronoun `-ka`.
• Occurrences in Surah Ash-Sharh and the Qur’an: The phrase appears once here. The root `R-B-B` is extremely common (over 970 times).

The word order in the final verse is significant. By placing `Ilā Rabbika` (“To your Lord”) before the verb `fa-rghab` (“then yearn”), the phrase creates a sense of exclusivity. The meaning becomes: “And it is to your Lord *alone* that you should direct your yearning.” This grammatical structure reinforces the core message of `Tawḥīd`—that all hope, desire, and devotion must ultimately be directed to the One Lord.

Classical Exegesis (Tafsir)

This is the final, concluding phrase of the surah (94:8). “And to your Lord, then yearn.” The commentators explain that the placement of “to your Lord” at the beginning of the clause is for the purpose of exclusivity. The meaning is: “And to your Lord *alone*, then direct all of your yearning.” It is a powerful and an uncompromising statement of Tawḥīd. All of our striving and all of our hoping must be directed to our one and only “Lord,” the one who has created us, who sustains us, and to whom is our final return.

Thematic Context

This is the beautiful and the perfect conclusion to the surah. The surah has been a journey from the initial divine consolation to this final, human response. The theme is one of a complete and a total orientation of the heart. The surah has commanded us to be active with our limbs (“strive”), and it now commands us to be active with our hearts (“yearn”). It is a call to a life where both our outer actions and our inner desires are directed “to the one and only Lord.”

Modern & Comparative Lens

The concept of “ultimate concern” is a central one in the theology of Paul Tillich and in the study of religion in general. This verse is a beautiful and a concise Qur’anic statement of what our “ultimate concern” should be. It is a call to make the relationship with our “Lord” the single, central, and organizing principle of our entire existence. It is a rejection of all other, lesser “ultimate concerns,” such as wealth, status, or desire.

Practical Reflection & Application

This verse gives us a simple, a beautiful, and a profound formula for our entire lives. The practical application is to make our “Lord” the ultimate object of our yearning. In all that we do, our final and our deepest desire should be to seek His pleasure, His mercy, and His beautiful countenance. By directing all of our yearning “to Him,” we are freeing our hearts from the slavery of all other, lesser desires. This is the key to a truly liberated and a truly tranquil soul.

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9. Inna maʿa al-ʿusri yusrā (إِنَّ مَعَ الْعُسْرِ يُسْرًا) – Indeed, with the hardship is ease

Linguistic Root & Etymology

Inna is “Indeed.” Maʿa is “with.” Al-ʿUsr is “the hardship.” Yusrā is “ease.”

The root for `al-ʿusr` is ʿ-S-R (ع-س-ر) and for `yusrā` is Y-S-R (ي-س-ر).

• Morphology: The verse is a nominal sentence emphasized with `Inna`. `Al-ʿUsr` is definite (“the hardship”), while `Yusrā` is indefinite (“an ease”).
• Occurrences in Surah Ash-Sharh and the Qur’an: The verse is repeated twice in this surah. The roots are common.

This repeated verse is the core promise of the surah. Grammatically, the definite noun `al-ʿusr` refers to a specific, known hardship, while the indefinite noun `yusrā` implies a general, greater, and perhaps multiple forms of ease. The preposition `maʿa` (“with”) is crucial, meaning ease is intrinsically connected to the hardship, not just something that comes after it.

Classical Exegesis (Tafsir)

This is the pivotal, repeated verse of Surah Ash-Sharh (94:5-6). The commentators have marveled at the profound grammatical and spiritual meaning of this. “The hardship” is mentioned with the definite article, which means it is a specific, known hardship. “Ease” is mentioned without the definite article, which implies a general and a greater ease. This has led to the famous exegetical principle that “one hardship cannot overcome two eases.” The repetition of the verse is for emphasis and for certainty. It is not that ease comes *after* the hardship, but that it is *with* it. The relief is born in the very womb of the difficulty.

Thematic Context

This is the central promise and the very heart of the entire surah. The surah is a message of hope and of consolation. This repeated verse is the ultimate and the most powerful of all consolations. The theme is one of a profound and an unshakeable optimism that is rooted in the certainty of the divine plan. The surah is teaching a fundamental law of the spiritual life: every single “hardship” comes with an accompanying “ease” from God.

Modern & Comparative Lens

The concept of “post-traumatic growth” in modern psychology is the idea that people can experience positive psychological growth as a result of adversity. The Qur’anic principle is even more profound. The ease is not just *after* the hardship; it is *with* it. This is a timeless and a universal message of hope. It is a rejection of a pessimistic or a fatalistic view of suffering. It frames hardship not as a dead end, but as a gateway to relief.

Practical Reflection & Application

This verse is a direct and a powerful source of strength that we should bring to mind in all of our difficulties. The practical application is to face our “hardships” with patience and with the full and certain conviction that the “ease” is already present, even if we cannot yet see it. We should look for the hidden mercies and the opportunities for growth that are embedded within our very trials. This is the key to a resilient and an optimistic faith.

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10. Inshirah (انشراح) – Expansion

Linguistic Root & Etymology

The root is SH-R-Ḥ (ش-ر-ح), which means to open, expand, or explain something, making it spacious and clear. Inshirah is a verbal noun meaning expansion or opening.

The Arabic root is ش-ر-ح.

• Morphology: Inshirāḥ (انشراح) is the verbal noun of the Form VII verb `insharaḥa`, meaning “to become expanded” or “to become opened.” The surah is often named Al-Inshirah after this concept.
• Occurrences in Surah Ash-Sharh and the Qur’an: While this noun itself does not appear, the verb `nashraḥ` from the same root is the opening word.

`Inshirāḥ` is the state that results from the divine act of `sharḥ`. It is a state of inner peace, clarity, and spaciousness of the heart. It is the very blessing God reminds the Prophet of in the opening verse, and it is the spiritual state that enables one to bear burdens and carry out great tasks.

Classical Exegesis (Tafsir)

This word gives the surah its other famous name, “Al-Inshirah.” The concept is at the heart of the opening verse (94:1). “Have We not expanded for you your breast?” The commentators explain that this “expansion of the breast” (sharḥ aṣ-ṣadr) is a profound spiritual and psychological gift. It refers to the divine act of filling the Prophet’s heart with wisdom, with patience, with peace, and with the capacity to receive and to bear the immense weight of the divine revelation. It is a state of being given a vast and a spacious heart, free from distress and constriction.

Thematic Context

This connects to the surah’s central theme of divine reassurance and empowerment. The surah is a direct and an intimate consolation to the Prophet, reminding him of the divine support that has been his constant companion. The theme is that the great and difficult mission of prophethood is not a burden to be borne by human strength alone. It is a mission that is made possible by a direct and a continuous divine “expansion” of the heart.

Modern & Comparative Lens

The concept of an “expanded” or an “open” heart is a universal metaphor for a state of psychological resilience, empathy, and wisdom. This verse is a beautiful and a profound Qur’anic expression of this. In modern psychological terms, it could be seen as a state of ultimate cognitive and emotional spaciousness. The verse attributes this state not to human effort, but to a direct and a divine grace.

Practical Reflection & Application

This verse is a profound source of hope and a beautiful prayer. It reminds us that our own capacity to handle the burdens of life is limited. The practical application is to turn to God and to ask Him to grant us “inshirah,” to “expand our breasts” for us, just as He did for His Prophet. This is a prayer for the resilience, the patience, and the wisdom to face our own challenges. It is a call to seek from God the inner spaciousness that is the key to a tranquil life.

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11. Nashraḥ (نَشْرَحْ) – We expand

Linguistic Root & Etymology

The root is SH-R-Ḥ (ش-ر-ح), which means to open, expand, or explain something, making it spacious and clear. The verb nashraḥ means “We expand.”

The Arabic root is ش-ر-ح.

• Morphology: `Nashraḥ` (نَشْرَحْ) is a first-person plural jussive verb. The plural “We” is the plural of majesty.
• Occurrences in Surah Ash-Sharh and the Qur’an: The verb appears once in this surah. The root appears 13 times.

This verb describes the divine action at the heart of the surah’s opening. It is an act of divine grace, a direct intervention by God to `nashraḥ` (expand) the Prophet’s breast, granting him the inner fortitude to carry the weight of his mission.

Classical Exegesis (Tafsir)

In the opening verse of the surah (94:1), God asks the Prophet, “Have We not expanded for you your breast?” The commentators explain that this “expansion of the breast” (sharḥ aṣ-ṣadr) is a profound spiritual and psychological gift. It refers to the divine act of filling the Prophet’s heart with wisdom, with patience, with peace, and with the capacity to receive and to bear the immense weight of the divine revelation. It is a state of being given a vast and a spacious heart, free from distress and constriction.

Thematic Context

This connects to the surah’s central theme of divine reassurance and empowerment. The surah is a direct and an intimate consolation to the Prophet, reminding him of the divine support that has been his constant companion. The theme is that the great and difficult mission of prophethood is not a burden to be borne by human strength alone. It is a mission that is made possible by a direct and a continuous divine “expansion” of the heart.

Modern & Comparative Lens

The concept of an “expanded” or an “open” heart is a universal metaphor for a state of psychological resilience, empathy, and wisdom. This verse is a beautiful and a profound Qur’anic expression of this. In modern psychological terms, it could be seen as a state of ultimate cognitive and emotional spaciousness. The verse attributes this state not to human effort, but to a direct and a divine grace.

Practical Reflection & Application

This verse is a profound source of hope and a beautiful prayer. It reminds us that our own capacity to handle the burdens of life is limited. The practical application is to turn to God and to ask Him to “expand our breasts” for us, just as He did for His Prophet. This is a prayer for the resilience, the patience, and the wisdom to face our own challenges. It is a call to seek from God the inner spaciousness that is the key to a tranquil life.

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12. Naṣab (النَّصَب) – The toil

Linguistic Root & Etymology

The root is N-Ṣ-B (ن-ص-ب), which means to exert oneself to the point of weariness or to toil. An-Naṣab refers to toil or striving.

The Arabic root is ن-ص-ب.

• Morphology: `Naṣab` (نَصَب) is a verbal noun (masdar) meaning toil, exertion, or hardship. The command form in the surah is `inṣab` (اِنصَبْ).
• Occurrences in Surah Ash-Sharh and the Qur’an: The command form appears once here. The root appears about 28 times.

The surah commands the believer to embrace `naṣab` (toil) as the immediate next step after finishing any task. It reframes toil not as a curse, but as a blessed and purposeful form of striving, especially in worship. It is the active, effortful state that should define a believer’s life, in contrast to idleness.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:7), the command is given, “So when you have finished, then toil (fa-nṣab).” The commentators explain this as a command to immediately engage in another act of exertion and worship after one has been completed. It is a call to a life of continuous spiritual and practical effort. The word “naṣab” implies a striving that is effortful and that may lead to weariness, but it is a blessed and a praiseworthy form of toil. It is the positive and the purposeful counterpart to the general “toil” (kabad) of the human condition mentioned in Surah Al-Balad.

Thematic Context

This connects to the surah’s theme of a dynamic and an ever-striving faith. The surah is a call to a life that is not static or complacent. The theme is that the life of a believer is a continuous journey from one good deed to the next. The moment one duty is “finished,” the believer immediately looks for the next opportunity to “strive.” It is a powerful and a beautiful model of a productive and a purposeful life.

Modern & Comparative Lens

The concept of “purposeful toil” as the key to a meaningful and a fulfilling life is a central tenet of many philosophies, especially existentialism. This verse is a beautiful and a powerful Qur’anic expression of this. It is a rejection of a life of ease and of idleness as the ultimate goal. The surah presents a vision of a life that finds its ultimate meaning and its ultimate rest in a continuous and a purposeful “striving” for the sake of the Lord.

Practical Reflection & Application

This verse is a direct and a practical formula for a productive and a blessed life. The practical application is to be a person who is always moving from one good deed to the next. When we “finish” our prayers, we should strive to be kind to our families. When we “finish” our work, we should strive to seek knowledge. It is a call to fill our lives with a beautiful and a continuous chain of righteous deeds, with no idle gaps in between. It is a call to embrace a life of beautiful and purposeful “striving.”

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13. Rabbika (رَبِّكَ) – Your Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Ka is the suffix “your.”

The root is R-B-B (ر-ب-ب).

• Morphology: `Rabbika` (رَبِّكَ) is the noun `Rabb` with the second-person singular possessive pronoun `-ka`.
• Occurrences in Surah Ash-Sharh and the Qur’an: The term appears once in this surah. The root is one of the most common in the Qur’an (over 970 times).

The surah concludes by orienting all yearning `Ilā Rabbika` (“To your Lord”). This use of the intimate term `Rabb` frames the final devotion not as a transaction with a distant king, but as a longing directed toward one’s personal, nurturing Sustainer.

Classical Exegesis (Tafsir)

This intimate and personal term is used four times in the eight verses of Surah Ash-Sharh. “Have We not expanded for you your breast?”, “And to your Lord then yearn.” The commentators explain that the repeated use of this specific title is a sign of the immense love, care, and personal attention that God is showing to His Prophet. He is not speaking to him as a distant King, but as his own, personal, loving, and nurturing “Lord.” It is a term of profound and comforting intimacy.

Thematic Context

The theme of the personal and loving care of the “Lord” is the central theme of the entire surah. The surah is a direct and an intimate conversation between the “Lord” and His beloved servant. The theme is that the relationship between God and His Prophet is not a cold or a formal one, but is a deep, a personal, and a loving one. The surah is a testament to the beautiful reality of this divine-human relationship.

Modern & Comparative Lens

The concept of God as a “personal Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our own relationship with God. He is not just “the Lord”; He is “our Lord.” The practical application is to cultivate a deep and a personal relationship with our “Rabb.” We should turn to Him with our needs, we should seek His guidance, and we should trust in His loving care, with the same confidence and the same intimacy that is modeled in this beautiful and personal surah.

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14. Rafaʿnā (وَرَفَعْنَا) – And We have raised high

Linguistic Root & Etymology

The root is R-F-ʿ (ر-ف-ع), which means to raise or to elevate. The verb rafaʿnā means “We have raised high.”

The Arabic root is ر-ف-ع.

• Morphology: `Rafaʿnā` (رَفَعْنَا) is a first-person plural perfect tense verb. The `-nā` is the majestic “We.”
• Extended Semantic Range: The root means to raise, lift up, or elevate, both physically and in status. Something `rafīʿ` is of a high rank or degree.
• Occurrences in Surah Ash-Sharh and the Qur’an: The verb appears once here. The root is common, appearing over 40 times, often used for God raising the heavens or elevating the status of the prophets.

This verb describes the third divine favor: `wa rafaʿnā laka dhikrak` (“And We raised high for you your remembrance”). This is a divine act of elevating the Prophet’s status and guaranteeing his honorable legacy throughout time. It is a direct counter to the attempts of his enemies to belittle and dishonor him.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:4), this is the third of the great blessings that God has bestowed upon the Prophet. “And We have raised high for you your remembrance.” The commentators explain that this is a magnificent and a unique divine honor. God has “raised high the remembrance” of the Prophet Muhammad in both this world and the next. In this world, his name is mentioned alongside the name of God in the declaration of faith (the Shahādah), in the call to prayer (the Adhān), and in the prayers and the praises of millions of believers every single day. And in the Hereafter, his will be the highest and most praised of all stations.

Thematic Context

This connects to the surah’s central theme of divine honor and support for the Prophet. The surah is a powerful refutation of the mockery of the disbelievers, who were trying to belittle and to “lower” the status of the Prophet. This verse is the ultimate divine counter-statement. The theme is one of a profound and an ironic reversal. The very people who were trying to erase his “remembrance” were, in fact, guaranteeing its eternal elevation by their opposition.

Modern & Comparative Lens

The desire for a “legacy” or to be “remembered” is a fundamental human drive. This verse is a promise of the ultimate and the most magnificent of all possible legacies. The global and the continuous “remembrance” of the Prophet Muhammad, fourteen centuries after his death, is a unique and a staggering historical phenomenon. For believers, this is a direct and a continuous fulfillment of this very divine promise.

Practical Reflection & Application

This verse should fill our hearts with a deep love and a profound respect for our Prophet. The practical application is to be a part of the fulfillment of this divine promise. We should strive to “raise high the remembrance” of our Prophet by constantly sending our blessings upon him (ṣalawāt), by studying his life, and by embodying his beautiful teachings in our own character. This is one of the greatest and most beloved of all acts of worship.

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15. Ṣadrak (صَدْرَكَ) – Your breast

Linguistic Root & Etymology

The root is Ṣ-D-R (ص-د-ر), which means the chest or the breast. Ṣadrak means “your breast.”

The Arabic root is ص-د-ر.

• Morphology: `Ṣadraka` (صَدْرَكَ) is the noun `ṣadr` with the second-person singular possessive pronoun `-ka`.
• Extended Semantic Range: The root relates to the front or what is foremost. The `ṣadr` is the chest, and by metonymy, the heart contained within, which is the seat of secrets, intentions, and feelings of constriction or spaciousness.
• Occurrences in Surah Ash-Sharh and the Qur’an: The word appears once here. The root is common, and the word `ṣadr/ṣudūr` appears about 44 times, almost always used metaphorically for the heart.

The “expansion of the breast” (`sharḥ aṣ-ṣadr`) is the first great blessing mentioned. It refers to the divine gift of a heart made spacious, resilient, and filled with peace and wisdom, enabling the Prophet ﷺ to bear the immense weight of his mission without being crushed by anxiety or distress.

Classical Exegesis (Tafsir)

In the opening verse of the surah (94:1), God asks the Prophet, “Have We not expanded for you your breast?” The commentators explain that the “breast” here is a metaphor for the heart and the seat of consciousness. To have one’s “breast expanded” is to have one’s heart filled with wisdom, with patience, with peace, and with the capacity to receive and to bear the immense weight of the divine revelation. It is a state of being given a vast and a spacious heart, free from the distress and the constriction that comes with the burdens of the prophetic mission.

Thematic Context

This connects to the surah’s central theme of divine reassurance and empowerment. The surah is a direct and an intimate consolation to the Prophet, reminding him of the divine support that has been his constant companion. The theme is that the great and difficult mission of prophethood is not a burden to be borne by human strength alone. It is a mission that is made possible by a direct and a continuous divine “expansion” of the heart.

Modern & Comparative Lens

The concept of an “expanded” or an “open” heart is a universal metaphor for a state of psychological resilience, empathy, and wisdom. This verse is a beautiful and a profound Qur’anic expression of this. In modern psychological terms, it could be seen as a state of ultimate cognitive and emotional spaciousness. The verse attributes this state not to human effort, but to a direct and a divine grace.

Practical Reflection & Application

This verse is a profound source of hope and a beautiful prayer. It reminds us that our own capacity to handle the burdens of life is limited. The practical application is to turn to God and to ask Him to “expand our breasts” for us, just as He did for His Prophet. This is a prayer for the resilience, the patience, and the wisdom to face our own challenges. It is a call to seek from God the inner spaciousness that is the key to a tranquil life.

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16. Waḍaʿnā (وَوَضَعْنَا) – And We have removed

Linguistic Root & Etymology

The root is W-Ḍ-ʿ (و-ض-ع), which means to put down or to remove. The verb waḍaʿnā means “We have removed” or “We have lifted.”

The Arabic root is و-ض-ع.

• Morphology: `Waḍaʿnā` (وَضَعْنَا) is a first-person plural perfect tense verb.
• Extended Semantic Range: The root `waḍaʿa` means to put down, to lay, or to remove a burden. It is the opposite of `rafaʿa` (to raise up).
• Occurrences in Surah Ash-Sharh and the Qur’an: The verb appears once here. The root is common, appearing about 48 times.

This verb describes the second divine favor: “And We removed (`waḍaʿnā`) from you your burden.” The act of “putting down” a burden is a direct expression of relief and mercy. It complements the first gift: God first expanded the Prophet’s capacity to carry the load (`sharḥ aṣ-ṣadr`) and then lightened the load itself.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:2), this is the second of the great divine favors mentioned. “And We have removed from you your burden.” The commentators explain that this is a statement of divine relief. God is reminding the Prophet that He has “removed” or “lifted” from him the immense “burden” (wizr) of his mission and his past anxieties. This is a direct act of divine grace, a lifting of the weight that had been pressing down on his soul and on his back.

Thematic Context

This connects to the surah’s central theme of divine relief and support. The surah is a testament to the mercy of God, who does not just give His Prophet a difficult task, but also gives him the relief from the burdens of that task. The theme is one of a perfect and a loving divine care. The “expansion of the breast” is the inner provision of strength, and the “lifting of the burden” is the outer provision of relief. The two together are a complete and a holistic divine support system.

Modern & Comparative Lens

The concept of having a “burden lifted” is a universal metaphor for a state of relief and liberation. This verse is a powerful and a beautiful Qur’anic expression of this. It is a promise of a God who is not a taskmaster who only gives burdens, but is a loving Lord who also “removes” them. It is a foundation for a theology of divine grace and relief.

Practical Reflection & Application

This verse is a source of immense hope for anyone who is feeling the weight of their own burdens. The practical application is to turn to God in supplication, with the full and certain confidence that the One who “removed the burden” from His Prophet is the one who can remove our own burdens from us as well. It is a call to seek our ultimate relief not in the world, but in the mercy of our Lord.

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17. Wizrak (وِزْرَكَ) – Your burden

Linguistic Root & Etymology

The root is W-Z-R (و-ز-ر). A wizr is a heavy burden or a sin. Wizrak means “your burden.”

The Arabic root is و-ز-ر.

• Morphology: `Wizraka` (وِزْرَكَ) is the noun `wizr` with the second-person singular possessive pronoun `-ka`.
• Extended Semantic Range: `Wizr` refers to a heavy load that one carries on one’s back. Metaphorically, it is used in the Qur’an for a heavy burden of responsibility or, more commonly, the burden of sin. A `wazīr` (vizier) is one who helps a ruler carry his burdens of state.
• Occurrences in Surah Ash-Sharh and the Qur’an: The word appears once here. The root appears 28 times.

This `wizr` is the “back-breaking burden” (`anqaḍa ẓahrak`) that Allah removed from the Prophet ﷺ. Commentators have interpreted this burden as the immense weight of prophetic responsibility, the anxiety for his people’s salvation, and the sorrow caused by their rejection. Its removal was a profound act of divine mercy.

Classical Exegesis (Tafsir)

In Surah Ash-Sharh (94:2), God says to the Prophet, “And We have removed from you your burden.” The commentators have explained this “burden” in several ways. It refers to the immense weight of the responsibility of the prophetic mission. It refers to the personal sorrow and the anxiety that the Prophet felt due to his people’s rejection. And it refers to the burden of the state of pre-Islamic ignorance that he was living in, a burden that was lifted by the light of the revelation. It is a comprehensive term for all the heavy matters that were weighing upon his soul.

Thematic Context

This connects to the surah’s central theme of divine relief and support. The surah is a testament to the mercy of God, who does not just give His Prophet a difficult task, but also gives him the relief from the burdens of that task. The theme is one of a perfect and a loving divine care. The “expansion of the breast” is the inner provision of strength, and the “lifting of the burden” is the outer provision of relief. The two together are a complete and a holistic divine support system.

Modern & Comparative Lens

The metaphor of a “heavy burden” is a universal and a timeless one for a state of immense stress and responsibility. The Qur’an’s use of this powerful and visceral image is a testament to its deep understanding of the human and the psychological dimensions of the prophetic experience. It is a realistic and a compassionate acknowledgment of the immense weight that the Prophet was carrying.

Practical Reflection & Application

This verse is a source of immense hope for anyone who is feeling the weight of their own “burdens.” The practical application is to turn to God in supplication, with the full and certain confidence that the One who “lifted the burden” from His Prophet is the one who can lift our own burdens from us as well. It is a call to seek our ultimate relief not in the world, but in the mercy of our Lord.

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18. Yusrā (يُسْرًا) – Ease

Linguistic Root & Etymology

The root is Y-S-R (ي-س-ر), which means to be easy. Yusr is a state of ease or facility.

The Arabic root is ي-س-ر.

• Morphology: `Yusrā` (يُسْرًا) is a noun for ease, relief, or facility. It is indefinite in the verse.
• Extended Semantic Range: The root signifies all that is easy, simple, and facilitated. It is the direct opposite of `ʿusr` (hardship). Allah desires `yusr` for us, not `ʿusr`.
• Occurrences in Surah Ash-Sharh and the Qur’an: The word appears twice in this surah. The root is common, appearing about 44 times.

`Yusr` is the divine promise that accompanies every hardship. In the verse, it is indefinite (`yusrā`), while hardship (`al-ʿusr`) is definite. This leads to the classical interpretation that the one specific hardship is accompanied by a greater, more encompassing ease (or even multiple eases). It is the central message of hope in the surah.

Classical Exegesis (Tafsir)

In the pivotal, repeated verse of Surah Ash-Sharh (94:5-6), this is the state that always accompanies hardship. “So indeed, with the hardship is ease. Indeed, with the hardship is ease.” The commentators have marveled at the profound grammatical and spiritual meaning of this. “Hardship” (al-ʿusr) is mentioned with the definite article, which means it is a specific, known hardship. “Ease” is mentioned without the definite article, which implies a general and a greater ease. This has led to the famous exegetical principle that “one hardship cannot overcome two eases.” The repetition of the verse is for emphasis and for certainty. It is not that ease comes *after* the hardship, but that it is *with* it. The relief is born in the very womb of the difficulty.

Thematic Context

This is the central promise and the very heart of the entire surah. The surah is a message of hope and of consolation. This repeated verse is the ultimate and the most powerful of all consolations. The theme is one of a profound and an unshakeable optimism that is rooted in the certainty of the divine plan. The surah is teaching a fundamental law of the spiritual life: every single hardship comes with an accompanying “ease” from God.

Modern & Comparative Lens

The concept of “post-traumatic growth” in modern psychology is the idea that people can experience positive psychological growth as a result of adversity. The Qur’anic principle is even more profound. The “ease” is not just *after* the hardship; it is *with* it. This is a timeless and a universal message of hope. It is a rejection of a pessimistic or a fatalistic view of suffering. It frames hardship not as a dead end, but as a gateway to relief.

Practical Reflection & Application

This verse is a direct and a powerful source of strength that we should bring to mind in all of our difficulties. The practical application is to face our hardships with patience and with the full and certain conviction that the “ease” is already present, even if we cannot yet see it. We should look for the hidden mercies and the opportunities for growth that are embedded within our very trials. This is the key to a resilient and an optimistic faith.