INTRODUCTION TO SURAH AL-INSHIRAH
The verses called Surah Inshirah are a continuation of Surah Ad-Duha. Tawus and ‘Umar b. ‘Abd al-‘Aziz, who are well-known experts in Qur’anic sciences, considered Surah Ad-Duha and Surah Al-Inshirah to be one surah. We hold the opinion that these surahs form one Najm.
In Surah Ad-Duha, our Prophet was reminded of his past life and the favors bestowed upon him, and some behaviors expected of him in the future were explained. This Surah continues to remind him of the blessings he received and further clarifies the behaviors expected of him.
Before we delve into the analysis of this Surah, it is important to address the fabricated story of “Sharh al-Sadr” (Splitting of the Chest), a superstition introduced among Muslims, which has caused significant harm to the faith.
The story, in various forms, suggests that our Prophet’s heart was surgically opened, and material and spiritual impurities were removed and replaced with virtues. According to these accounts, this event took place at different times in his life.
The first version of the story claims that this operation was performed when our Prophet was still a baby in the presence of his wet nurse, Halimah. According to the story, despite being an infant at the time, the Prophet is said to have remembered the event later in life and recounted it as follows:
“When I was a child, I was playing with my friends near a stream. Three men came with a golden basin full of snow. One of them took me from my friends, laid me on my side, and slit my stomach. I felt no pain and kept watching. They removed my intestines, washed them in the basin, and put them back. Another one came and removed my heart, extracting a clotted piece of black blood. Then he took a seal of light and sealed my heart. My heart was filled with the light of prophethood and wisdom before they placed it back inside me. The third person healed the wound on my abdomen by patting it.”[1]
A second version claims that a similar operation took place when our Prophet was about ten years old. This account comes from Abu Hurairah, who is known for fabricating numerous false hadiths. According to this account, while the Prophet was in the desert, two men descended from the sky and identified him. They laid him down and, without causing any pain, performed the operation. They allegedly removed feelings of hatred and jealousy from his heart, replacing them with mercy and compassion.
A third account claims that a similar event happened in the cave of Hira but offers no further details.
Finally, the most elaborate version claims that the Prophet’s chest was opened again during the Mi’raj (Ascension). Many hadith books, such as Mawahib al-Ladunniyya and works by Ibn Kathir, describe this operation in detail. The Prophet was supposedly lying near the Ka’bah when three men identified him, opened his chest, and washed his heart with Zamzam water. They filled his heart with faith and wisdom from a golden basin before sealing his chest and sending him on his heavenly journey on Burak, the mount of paradise.
Both the fabricators of these lies and those who perpetuate them, consciously or unconsciously, committed a grave sin by portraying the Prophet as an incorrigible, mischievous person whose heart required constant cleansing. In doing so, they compounded the sin of slander with their original transgressions.
These fabrications not only harm those who create them but also mislead those who believe them. The only remedy for this is to apply reason and intellect. Any intelligent Muslim can immediately recognize the absurdity of such tales, where the heart is supposedly cleansed of evil through surgery, and virtues like faith and wisdom are physically placed inside. As the Qur’an states in Surah Yunus (10:100), “Allah will cause filth to fall on those who do not use their intellect.” Thus, it is essential for Muslims to reject these baseless stories and instead focus on the clear and consistent guidance of the Qur’an.
12/ SURAH AL-INSHIRRAH
Meaning of the Verses
1-4Did We not open your chest for you? Did We not remove your heavy burden from you? – that your burden broke your back – Did We not raise your reputation high for you?
5,6So, there is definitely ease with hardship. Indeed, there is an ease with hardship.
7Therefore, start that which is new as soon as you have finished. 8And direct your desires only to your Rabb.
Analysis of Verses
Verses 1-4:
1-4Did We not open your chest for you? Did We not remove your heavy burden from you? – that your burden broke your back – Did We not raise your reputation high for you?
[شرح الصّدر] Sharh al-Sadr
The phrase “شرح الصّدر [Sharh al-Sadr]” is a significant concept in the Qur’an, often misunderstood or taken too literally. The word “شرح [sharh]” originally means to open, spread, or expand something, such as meat. Its figurative sense is to create space, making something broad and open. The second word, “صدر [sadr]”, refers to the front part of the body—the chest, which houses the heart and lungs. It can also be used metaphorically to mean the “heart” or “self [nafs].”
When these two words combine to form the idiom “شرح الصّدر [Sharh al-Sadr],” it literally means “opening the chest.” However, in its idiomatic sense, it means “relief of the heart” or “spiritual ease.” It conveys feelings of inner joy, peace, enthusiasm, and an expanded capacity for knowledge and endurance. The famous Arabic linguist and scholar, Ragib, explained this phrase in his work Mufradat as “the expansion of the chest with divine light, a state of peace and comfort granted by Allah.”.[2]
In contrast, the phrase “ضيق الصّدر [Diq al-Sadr],” meaning “chest tightness,” is used as the antonym. “ضيق [diq]” refers to compression or tightness, as if something is pressed down and constricting. When applied figuratively, it refers to inner distress, pessimism, despair, or spiritual depression. This meaning is conveyed in Surah Al-Hijr (15:97), where Allah says, “And indeed, We know that your heart is distressed by what they say,” describing the emotional burden and sadness that the Prophet endured because of the negative things people said about him. Thus, the idiom Sharh al-Sadr points to a spiritual state of relief and broadening of one’s inner self, while Diq al-Sadr describes an emotional state of tightness and distress, both reflecting the human responses to challenges and divine support.
The phrase “شرح الصّدر Şerh-ı sadr” occurs in four other places in the Qur’an:
125And whomever Allah wants to guide to the righteous path, He opens up his heart for Islam. And whomever He wants to lead astray, He makes his chest extremely distressed as though he is ascending to the sky. Thus places/throws Allah the filth [things that inflict harm, punishment] upon those who do not believe.
( Al-An’am/ 125)
22So, is the one whose heart Allah opens to Islam not be upon a light? Then, woe to those whose hearts are hardened against remembrance of Allah! They are in an explicit astray.
(Az-Zumar/ 22)
106Whoever disbelieves; denies the divinity of Allah and the fact that He is Rabb after his belief, -except for one who is forced by oppression while his heart is secured in faith- and opens his heart to disbelieve; not to believe, then Allah will be displeased with them. A great punishment will be for them as well.
(An-Nahl/ 106)
25Moses 20said: “My Rabb!25Open my chest, 26facilitate my work 33so we may purify you from all deficiencies 34and remember you frequently. 27Untie my tongue 28so they may understand my word well. 29And from my family; 30my brother Aaron; 29make him a minister for me, 31increase my strength with him. 32Make him share my task. 35Indeed, You see us”.
(Ta Ha/ 25-35)
As can be seen, the idiom “شرح الصّدر [Sharh al-Sadr]” is consistently used throughout the Qur’an to signify refreshment, comfort, and fortitude, never implying any form of heart surgery or literal interpretation. The figurative meaning highlights inner peace and expansion of the heart, referring to spiritual and emotional relief.
In many translations of the verse, the phrase is rendered as “Did We not open your chest?” However, this translation often omits the critical word “لك [leke],” meaning “for you.” The inclusion of “لك [leke]” is essential, as it conveys the sense of a special favor or compliment given to the Prophet Muhammad. The correct translation should be: “Did We not open and enlarge your bosom for you?”
This subtle phrase “لك [leke]” emphasizes that the relief and expansion of the Prophet’s heart were granted specifically to him, without him having to ask for it, unlike the example of Moses, who made a request for such relief in Surah Ta Ha (20:25): “O my Lord! Expand for me my breast.” By using “لك [leke]” in the verse, the Qur’an highlights that this relief was a special, unsolicited grace bestowed upon the Prophet Muhammad, underscoring the unique nature of the divine favor he received.
The heavy burden that bends the waist
Those who have written surgical scenarios for the above-mentioned phrase “شرح الصّدر sharh-ı sadr” have fortunately not invented stories about our Prophet being a porter whose bones cracked under heavy loads for the phrases “burden on his back” and “bending his back” in this verse. However, commentators have given different interpretations of what the “burden on the back” is, as follows:
– This burden means great sin. Our Prophet had sins in his past.
– This burden is the sins of his ummah, which he got rid of by being authorized to intercede for them.
– This burden was the sin of the bad things he had seen at a wedding. But Allah put him to sleep there and prevented him from committing more sins.
– This burden was the fear of Gabriel, he became accustomed to it.
– This burden was the reaction of the society, he was accustomed to it by being made resistant to it.
– This burden was his whole life before prophethood, when he was not fully guided.
– When Abu Talib and Khadijah died, he was burdened with a heavy burden.
We are of the view that this heavy burden refers to the immense responsibility of being a prophet. In Surah al-Muzzammil, verse 5, Allah says, “Indeed, We will leave upon you a heavy promise,” which indicates that the task of prophethood, entrusted to the Prophet Muhammad, was not easy. The role of delivering God’s message to mankind, confronting disbelief, and leading the community was indeed a heavy and demanding mission.
It was a task that was not only spiritually burdensome but also physically challenging, as the Prophet was required to continue his mission in the face of various reactions and opposition. The repetition of the phrase “never retreat in the face of the difficulties he faced” emphasizes the persistence and resilience required from the Prophet. His mission was not one of ease, but one of continuous struggle.
This burden of the prophetic mission was also extended to the followers of Islam. As seen in Surah Al-Asr, the call to “صبر [sabr],” or patience, was a directive for all Muslims to endure hardships with perseverance in the struggle for truth.
However, the verse also speaks of this burden being lightened. This lightening of the load can be understood in the context of the early believers who embraced Islam. From the time the Prophet began his mission, as more people accepted the message, they offered both material and moral support. This support helped to ease the weight of the Prophet’s responsibilities, making his task more bearable, even if only partially. The growing community of believers played a vital role in sharing the burden of spreading the message of Islam.
Exalting the glory of the Messenger of Allah for himself
Exalting the glory of the Messenger of Allah in this context refers to the high rank and honor that Allah Himself bestowed upon the Prophet Muhammad. Many interpretations have suggested that this exaltation involves human practices, such as writing the Prophet’s name alongside Allah’s on the “Throne of Glory,” mentioning his name in the Shahada (testimony of faith), the Tahiyyat in prayers, and the Hamdala and Salvala in various rituals such as the call to prayer, sermons, and Islamic literature. While these human acts of honor reflect the reverence people have for the Prophet, the verse specifically mentions the exaltation granted by Allah, not by people.
To truly understand the “exaltation of the dhikr” mentioned in the verse, we must refer to the Qur’an itself to see how Allah elevated the status of the Prophet.
– “رسول اللّه Allah’s messenger” in verses 29 of Surah Al-Fath and 40 of Surah Al-Ahzab,
– “النّبىّ الامّى Nabiyy-i Ummî [Prophet from the Mother City]” in verse 157 of Surah Al-A’raf,
– “النّبىّ Nabiyy [prophet]” in verses 64, 65, 70 of Surah Al-Anfal; 1, 28, 45, 50, 59 of Surah Al-Ahzab; 12 of Surah al-Mu’mtehıne; and 1 of Surah al-Talaq and Tahrim,
– In the 40th verse of Surah Al-Ahzab, he was promoted by being mentioned with the rank of “خاتم النّبىّ Hatemu’n-Nabiyyîn [Seal of the Prophets, the last, the summit]”.
The word “ذكر [Zikr]” has two meanings: (1) remembrance and reminding, and (2) that which reminds. In this second sense, dhikr refers to a person’s reputation, honor, and rank in society. The exaltation of the Prophet’s dhikr thus refers to the way Allah elevated his status from being an ordinary servant to becoming the Messenger of Allah, the Prophet, and the Khatam an-Nabiyyin (Seal of the Prophets). Allah gave him high rank, reputation, and honor, raising him to a unique and exalted position in society.
The word “لك leke [for you]” from the first verse is used in this verse as well, again emphasizing a compliment specific to our Prophet by “exalting the dhikr”.
The fact that verse 4 is expressed in the past tense is again due to the certainty of its fulfillment. This is because when the verse was revealed, the ranks mentioned above had not yet been given to our Prophet.
Verses 5, 6:
So, there is definitely ease with hardship. Indeed, there is an ease with hardship.
The phrase “So, there is definitely ease with hardship. Indeed, there is an ease with hardship” emphasizes that ease and difficulty can coexist. While many interpret the preposition “مع [maa]” to mean “after,” as in ease comes after difficulty, it’s worth considering that ease can also come with hardship simultaneously, as life’s challenges often bring opportunities for growth and relief. This is reflected in Surah al-Talaq (65:7), where Allah promises ease after difficulty, but it does not preclude the possibility of experiencing both at the same time.
When we examine other verses, like Surah al-Baqara (2:179), “there is life for you in retaliation,” and Surah al-Baqara (2:216), “what you dislike may be good for you,” it’s clear that opposing experiences—like pain and benefit—can occur simultaneously. With this understanding, the verses about ease and hardship can be seen as reflecting the promise found in Surah al-Layl (92:5-7), where those who act righteously and give of their wealth are promised ease even in the midst of challenges.
This divine reassurance, present in the lives of the Prophets and righteous believers, demonstrates that while they faced seemingly insurmountable obstacles, Allah’s mercy and assistance made those difficulties easier to bear. Allah, with His attribute “Fettah” (the Opener), facilitates ease during trials, as mentioned in this verse. He promises that for every hardship, there is a corresponding ease, offering relief and hope to believers who persevere.
Indeed, Allah fulfilled this promise during the time of the Prophet and throughout the Qur’an, showing how He provides ease along with the trials faced by those who trust and depend on Him.
100Whoever emigrates from his land in the path of Allah will find many places and abundance on the earth. And whoever leaves his home to join Allah and His Messenger and death comes to him, his reward/recompense has definitely become incumbent upon Allah. Allah is very forgiving, the One Who shows great mercy.
(Nisa/ 100)
26And remember; when you were few in number and were oppressed on the earth and feared that people would seize you and Allah gave you shelter, strengthen you with His help and provided for you from that which was pure-pleasing so you might repay for the blessings you were given
(Al-Anfal/ 26)
Another example of Allah’s fulfillment of the same promise in the case of our Prophet is found in verse 40 of Surah al-Tawbah. In this verse, it is narrated that our Prophet, who was pursued by the polytheists, took refuge in a cave with a friend and was saved from the evil situation with the help of Allah:
40If you do not help the Messenger, know that Allah has indeed helped him. When those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb drove him out as the second of the two. When they both were in the cave. When the messenger said to his companion: “Do not grieve, indeed Allah is with us”. Then Allah sent down upon him the feelings of trust and tranquility which pacify the heart/increased their morale, reinforced him with soldiers which you did not see and made the word of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb the lowest. And the word of Allah is what is the highest. And Allah is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.
(At-Tawbah/ 40)
The lives of other prophets in the Qur’an serve as powerful examples of how Allah provides ease and relief to believers during difficult times:
Prophet Yusuf, for instance, faced immense hardship when his brothers, driven by jealousy, threw him into a well. However, Allah’s mercy manifested through a passing caravan that rescued him. Although Yusuf was sold into slavery, slandered, and imprisoned, his steadfast trust in Allah and good character led to his eventual salvation. Not only did Allah save him from these challenges, but He also rewarded him by reuniting him with his family and granting him a high position of authority.
Similarly, Prophet Musa (Moses) triumphed over the tyrannical Pharaoh, one of history’s most oppressive rulers, through the miraculous assistance of Allah. Despite Pharaoh’s power and the intellectual prowess of his scholars, Allah’s help enabled Musa to overcome them. With the staff, the Torah, and his leadership, Musa led his people out of Egypt, overcoming seemingly impossible obstacles through Allah’s grace.
In conclusion, as expressed in the Qur’an, Allah brings ease to those who sincerely follow His guidance. For believers who fear Allah, trust in Him, and recognize Him as their sole protector, the relief and ease created by Allah become evident even in the midst of trials. This awareness is possible only through deep faith and reliance on Allah. Allah Himself promises in His verses to provide for His servants from unexpected sources and make their affairs easier for them:
2,3And when they have reached the end of their term, either keep them in a way that is acceptable for all or part with them in a way that is acceptable for all. Take two people who are just from among you witnesses. And establish the testimony for Allah. This is instructed to those who believe in Allah and the last day. And whoever enters under the guardianship of Allah, Allah will make for him a way out and will provide him from where he does not expect. And whoever relies on Allah, He is sufficient for him. Surely, Allah is the One Who fulfills His command. Allah has definitely determined/set a measure for everything.
(Talaq/ 2-3)
7Let those who have vast resources spend/provide sustenance in accordance with their resources. And let him whose provision is restricted give from what Allah has given to him. Allah does not burden anyone other than what He has given to him. Allah will bring an ease after hardship.
(Talaq/7)
Verse 7:
7Therefore, start that which is new as soon as you have finished.
This verse underscores that the Prophet is not permitted to pause or halt his mission. Rather, he is instructed to keep going, maintaining his responsibilities without interruption. The guidance here goes beyond just delivering the message—it emphasizes the broader process of prophethood.
However, the message here is not limited to the main duty of our Prophet, which is to deliver the message. On the contrary, the message, which has a generality that encompasses every event related to our Prophetic process, points to the necessity to struggle with the problems encountered in all kinds of events, instead of not addressing or avoiding the problems, without getting tired, tiring and without interruption. It should be noted that the phrase in the verse, which we translate as “as soon as it comes”, implies urgency and continuity. Al-Jumu’ah/10 is a good example of this:
10And when Salah [supporting financially and spiritually; enlightening the community] has been concluded, disperse across the earth and seek from the bounties of Allah. And remember Allah often so you may succeed and maintain your status.
(Al-Jumu’ah/10)
The reason for this haste is that time is running out, as will be explained in the following Surah Al-Asr.
Verse 8:
8And direct your desires only to your Rabb.
For there is no guide or helper except Allah.
Ragbet means to want something with great longing[3]. Whatever you want, whatever you covet, direct it only to your Lord, ask them only from your Lord!
The word “فارغب ferağğab” in the verse is also read as “فرغّب ferağğıb”.[4] Accordingly, the meaning of the verse is “and incline others to your Lord alone”.
Allah is the one who knows best.
[1] “(Book of Mawahib al-Ladunniyya)”
[2] (al Isfahani; al-Mufredat)
[3] (Lisan al Arab, article “rğb”)
[4] (Razi; el Mefatihu’l Gayb)