Tadabbur i Qur’ān

Sūrah Alam Nashraḥ (94)

 Sūrah Alam Nashraḥ (94)

Central Theme and Relationship with the Previous Sūrah

This sūrah and Sūrah al-Ḍuḥā, the previous sūrah, form a pair. It begins after Sūrah al-Ḍuḥā
without any prior introduction, and the subject discussed in the verse: “Did We not find you an
orphan and gave you shelter,” (93:6) and in the subsequent verses of the previous sūrah is
brought to a completion in this sūrah. The only difference it seems is that in Sūrah al-Ḍuḥā the
bounties and blessings of the Almighty, cited in order to comfort and assure the Prophet (sws),
belonged to the period prior to his prophethood and to that extending a little after it; whereas, in
this sūrah, the favours which were showered by the gracious Lord on him when the message of
Islam had spread in other parts of the Arabian peninsula are pointed out.
In the previous sūrah, the Prophet (sws) is given the glad tidings of a bright future as far as the
extent of the propagation of the Islamic thought was concerned. This would overshadow the bleak
present. The difficulties and hardships which he is facing are, according to the law of providence,
only meant to train and discipline him. He would soon be relieved of them. In this sūrah, by
making a reference to some such predictions which by then had shown clear signs to materialize,
an emphatic assurance is sounded to the Prophet (sws). He is comforted that all his troubles and
grievances will continue to give way to the happiness of success if he faces them with courage
and determination.

Analysis of the Discourse

There is no ambiguity in the meanings of the sūrah. Initially a reference is made to the gift of
sharḥ-i ṣadr, (inner satisfaction) which the Almighty had blessed the Prophet (sws) with in order
to alleviate his mental worries. The Prophet (sws) is then consoled and solaced that just as in
earlier times, every hardship was succeeded by ease and comfort, likewise, in the subsequent
stages of this mission, the same pattern would continue. After this, an indication is made to the
final phase of the completion of this mission with a mention of the method to benefit from its
successes and triumphs.

Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ !"‫ﺑﺴﻢ ٰﷲ‬ ۡ
ۡ ۡ ‫﴾ ﻓﺎن ﻣﻊ‬:٤﴿ ‫ۡ ك‬Y‫رﻓﻌﻨﺎ ﻟﻚ ذ‬
ۡ ”‫ﻟﻌ‬
‫﴾ ن ﻣﻊ‬٥ۙ ﴿ ً ”‫ﻳ‬ ۡ ‫ﻘﺾ‬4ۡ ‫ﻟﺬي‬
ۡ ‫﴾ و‬٣ۙ ﴿ ‫ﻇﻬﺮك‬ ۤۡ ۡ ۡ ۡ
﴾٢ۙ ﴿ ‫وﺿﻌﻨﺎ ﻋﻨﻚ وزرك‬ ۡ ‫ ۡح ﻟﻚ‬d‫ﻧ‬
‫﴾ و‬١ۙ ﴿ ‫ﺻﺪرك‬
ۡ ۡ
‫ﻟﻢ‬
ٰ ۡ
ۡ ۡ ‫ رﺑﻚ‬Un ‫﴾ و‬٧ۙ ﴿ ‫ﻓﺎﻧﺼﺐ‬
ۡ ۡ ۡ ۡ ۡ
﴾٨﴿ ‫ﻓﺎرﻏﺐ‬ ‫﴾ ﻓﺎذ ~ ﻏﺖ‬:٦﴿ ً ”‫ﻟﻌ” ﻳ‬
In the name of God, the Most Gracious, the Ever Merciful.
Have We not opened your heart, and relieved you of the burden which weighed down heavily
on your back, and raised your voice? (1-4)
316 Tadabbur-i-Qur’ān
So, with every difficulty there is relief; indeed, with every difficulty there is relief. (5-6)
Therefore, when your task is over, prepare yourself and with fervour seek your Lord. (7-8)

Explanation
ۡ ۡ ۡ ۡ ۡ
ۡ ‫ ۡح ﻟﻚ‬d‫ﻧ‬
1
﴾٢ۙ ﴿ ‫وﺿﻌﻨﺎ ﻋﻨﻚ وزرك‬ ‫﴾ و‬١ۙ ﴿ ‫ﺻﺪرك‬ ‫ﻟﻢ‬
In the explanation of the previous sūrah, a detailed account of the mental worries and
anxieties which the Prophet (sws) had been facing in the early period is given. In the period just
before prophethood, these worries were a result of his wanderings in quest for the truth, while in
the early period of prophethood they were caused by a scarcity of followers and supporters of the
religion he had begun to preach. Also a bright future, better than the past and present, with regard
to the acceptance of his message was predicted with the assurance that the difficulties he was
encountering were only transient in nature and the Almighty would soon relieve him of their
burden. Later on, when divine revelations had appeased his apprehensions and the truth was
exposed to educate and further encourage him, the Almighty revealed His unchanging law of trial
which every inviter towards virtue faces if he is to succeed in his mission. The law is in fact the
real subject of the sūrah and is stated near its end in verses five and six: “With every difficulty
there is relief.”
To open someone’s heart means to create in him a correct comprehension of the truth which is
the outcome of true belief. This is also a means to develop in a person trust and faith in God,
which is the fountainhead of resolve and determination. With such a strong faith no impediment,
however great it may be, can waver his stand and without it not even an impediment is needed to
defeat his will.
ۡ ۡ ۡ
The sentence ‫وﺿﻌﻨﺎ ﻋﻨﻚ وزرك‬ ‫( و‬and have We not relieved you of your burden?) is co-ordinated in
meaning with the first, and, hence is translated keeping in view that the interrogative particle ‫ﻟﻢ‬ ۡ
(is it not that...) of the first verse governs this second verse also. In Sūrah al-Nabā also, this style
is adopted.

2 ۡ ‫ﻘﺾ‬4ۡ ‫ﻟﺬي‬
﴾٣ۙ ﴿ ‫ﻇﻬﺮك‬
ۤۡ
ْ
ٌ (burden) stated in the previous verse. By ‫وزر‬ ْ
ٌ is implied the
This verse qualifies the word ‫وزر‬
severe perplexity the Prophet (sws) was in when, prior to his prophethood, he was seeking the
truth but to no avail. Later, when the Almighty revealed it to him his troubles merely changed
shape as all his people turned against him.
There is no overstatement in the fact that the Prophet’s troubles were breaking his back. The
way the Almighty had provided him with guidance quite naturally induced him to think that if
one soul was able to appreciate and understand it why was it that others were finding a difficulty
in accepting it. Moreover, he saw that the more effort he made in calling them towards it, the
more they evaded his calls. As a result, he was driven into thinking that probably his efforts were
lacking both in approach and intensity since the desired results were not being produced. This led
him to double his efforts; but when even then the situation did not change, his worries increased
twofold. Furthermore, if in these circumstances a delay occurred in between revelations then,
again such a deference multiplied his worries, making him think that the real cause of the delay

1. Have We not opened your heart and relieved you of the burden?
2. Which weighed down heavily on your back?
 Sūrah Alam Nashraḥ (94) 317
might be the Almighty’s displeasure. To remove all these fears and to comfort and encourage the
Prophet (sws), this sūrah was revealed. In Sūrah Ṭāha, also, the Prophet (sws) is assured in a
similar manner:

ٰۡ ۡ ً ۡ )ۡ ۡ ۡ ‫ﻋﻠﻴﻚ‬ ۡ ۡ ۤ ٰ ٰ
(٣-١:٢٠) .‚Ã‫ﻟﻤﻦ ﻳﺨ‬ ‫ ة‬Y‫ ﻵﻹ ﺗﺬ‬. EF‫ﻟ>= ٰ ن ﻟﺘﺸ‬ ۡ ‫ﻧﺰﻟﻨﺎ‬ ‫ﻣﺎ‬.‫ﻃﻪ‬
This is Sūrah Ṭāhā. We have not revealed the Qur’ān upon you to distress you. It is only an
admonition for the God fearing. (20:1-3)
ۡ ۡ ‫و‬
3
﴾:٤﴿ ‫ ك‬Y‫رﻓﻌﻨﺎ ﻟﻚ ذ‬
This verse simply comforts the Prophet (sws) by asserting that his once feeble voice has now
become a reverberating roar. The word ‫( ﻟﻚ‬for you [only]), as in the first verse, expresses the
exclusive nature of help provided by the Almighty to the Prophet (sws).
The verse also helps us in ascertaining the time of revelation of the sūrah as when the message
of Islam had penetrated in the surrounding areas of Arabia. It should be borne in mind that the
leaders of the Quraysh, who were the first invitees of this religion, persisted in opposing it.
However, during ḥajj, the pilgrims who came to Ka‘bah became a constant source of spreading
its teachings in the whereabouts of Makkah, particularly among the Anṣār of Madīnah.
Subsequently, it reached the far flung areas of Arabia and then infiltrated into other countries.
Such was the extent of its tide that it was not difficult for someone to imagine that this voice was
not to be silenced and soon a hitherto feeble call would become a deafening uproar and that
before long every nook and corner of Arabia would resound with the cries of Allāhu Akbar.

4
﴾:٦﴿ ً ”‫ﻳ‬ ۡ ۡ ‫﴾ ن ﻣﻊ‬٥ۙ ﴿ ً ”‫ﻳ‬
ۡ ”‫ﻟﻌ‬ ۡ ۡ ‫ﻓﺎن ﻣﻊ‬
ۡ ”‫ﻟﻌ‬
This is the real lesson which is meant to be given in the light of the above mentioned
references, and which actually is the central theme of the sūrah. The Prophet (sws) is addressed
and asked to ponder over the persistence of the Almighty during the course of his mission. When
he has witnessed that every hardship is followed by relief, then he should bear all afflictions with
patience, for only after passing through such trying circumstances would he taste the fruit of
success. In the previous sūrah, the consistency in application of this law of trial is proven by
citing examples both from natural surroundings and from some experiences from the Prophet’s
life, while in this sūrah, only some experiences of the Prophet’s life are included to demonstrate
the law and make the matter more effective.
An important aspect that should be kept in mind is that the verses are not repeated merely to
emphasise the point, as most commentators contend. The repetition only stresses that difficulty
and ease co-exist and follow each other in an eternally periodic sequence. After surmounting one
peak no one should rest assured that his remaining life would be spent on a smooth terrain. In
fact, a series of such peaks might have to be overcome if he has to succeed in life. He should
always be prepared to scale every summit that comes his way – for life is the name of a relentless
struggle. Every passenger of this journey must brave the storm of its vicissitudes if he is to reach
his destination. The Almighty has decreed the same law for those who tread the path of truth.
Those who intend to trudge through it will have to make their own way and struggle through

3. And raised your voice?

4. So, with every difficulty there is relief; indeed, with every difficulty there is relief.
Verses 1-8
318 Tadabbur-i-Qur’ān
every inch they trek. But the Almighty has guaranteed one thing: if in spite of all these obstacles
and hindrances they remain steadfast and muster all their strength to combat every test they are
put through, He shall bring ease after every difficulty, and reinvigorate them to continue this
remorseless journey till the ultimate destination is reached.
The philosophy behind this test has at many instances been stated in the Qur’ān. By its means,
the Almighty discriminates between the righteous and the hypocrites and the believers from the
disbelievers so that everyone can be rewarded or punished according to his deeds, and that no one
is able to complain that he was the victim of injustice. Without this test the good cannot be
distinguished from the evil to the extent that no one is able to refute the fate he deserves.

5
﴾٨﴿ ‫ﻓﺎرﻏﺐ‬ ۡ ۡ ‫ﻓﺎذ ~ ۡﻏﺖ‬
ۡ ۡ ‫ رﺑﻚ‬Unٰ ‫﴾ و‬٧ۙ ﴿ ‫ﻓﺎﻧﺼﺐ‬
This verse directs the Prophet (sws) to prepare for the ultimate destination. The verb ‫ ﻧﺼﺐ‬means
“to prepare” and “to work hard.” The Prophet (sws) is told that after he successfully overcomes the
obstacles which come in the way of this mission, and when the Almighty showers His help, and
when Makkah is conquered once again and when the enemies are humbled once and for all and
when the people embrace Islam in large numbers, he should totally converge all his efforts and
turn all his attentions to earnestly seek the Almighty. In other words, two aspects are highlighted in
these verses: First, they bring glad tidings to the Prophet (sws) that he shall soon successfully
complete his mission. Second, they assert that even after accomplishing this mission he should
continue with more fervour, and direct all his energies and efforts in seeking the Almighty and
prepare for the final journey which will bring him to the Creator of the heavens and the earth.
In complying with this final directive, the Prophet (sws) began to spend more and more time
in worship. Such was the extent of his involvement that some people even inquired from him the
reason for taking so much pains in worship when all his sins had been forgiven. The Prophet
(sws) is said to have replied: ‫( أﻓﻶﻹ أﻛﻮن ﻋﺒﺪ ﺷﻜﻮر‬should not I become a grateful servant of my Lord?)
In Sūrah al-Naṣr, an elaborate treatment is given to this topic:

ۡ ۡ ۡ ‫ﺑﺤﻤﺪرﺑﻚو‬
8 & ‫ﺳﺘﻐ…=ه‬ ۡ ۡ ٰ ۡ ۡ ۡ ۡ ۡ ۡ ‫ ٰﷲ"! و‬Ð‫ﻧ‬
ۡ ‫ذ ﺟﺂء‬
(٣-١:١١٠) .‫ﻧﻪ{ﺎن ﺗﻮ ًﺑﺎ‬ ۡ ‫ﻓﺴﺒﺢ‬.‫دﻳﻦ ﷲ"! ﻓﻮ ًﺟﺎ‬ UV‫و ر ۡﻳﺖ ﻟﻨﺎسﻳﺪﺧﻠﻮن‬.‫ﻟﻔﺘﺢ‬
When comes the help of God and victory and you see men embrace the religion of God in
multitudes, celebrate the praises of your Lord and seek His forgiveness. He is ever disposed
to mercy. (110: 1-3)
ٰ
By the grace of God, the explanation of this sūrah comes to a completion. ‫ﻓﺎﻟﺤﻤﺪ ﷲ"! أوﻵ ًﻹ و آ‬
(gratitude be to God in all circumstances)

Lahore
15th February 1980 AD
27th Rabī‘ al-Awwal 14 00 AH

______________

5. So, when your task is over, prepare yourself and with fervour seek your Lord.