Mi smo tvoja prsa prostranim učinili i omilili ti prihvatanje Objave.
Abbiamo rasserenato il tuo cuore e ti abbiamo reso in grado di ricevere la rivelazione,
Verily, Allah has opened up your heart for you and made receiving revelation beloved to you.
En verdad, Mujámmad, Al-lah ha abierto tu corazón y ha hecho que la revelación que recibes sea amada por ti.
1- Biz senin için göğsünü genişletmedik mi?
2, 3- Böylece belini büken yükünü üzerinden kaldırdık.
4- Ve şanını da yücelttik.
5- Gerçekten güçlükle beraber bir kolaylık vardır.
6- Evet, gerçekten güçlükle beraber bir kolaylık vardır.
7- O halde (meşgalelerini) bitirdin mi (ibadete) koyul,
8- Ve (katındakileri) ümit ederek yalnız Rabbine yönel!
(Mekke’de inmiştir. 8 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah Rasûlüne olan lütuflarını hatırlatarak şöyle buyurmaktadır:“Biz” dinin şer’î hükümleri, Yüce Allah’a davet, en üstün ahlâki değerlere sahip olma, âhirete yönelme, hayırları işlemeyi kolaylaştırma konusunda “senin için göğsünü genişletmedik mi?” Böylelikle senin kalbini hayra boyun eğmeyecek, hayır dolayısı ile rahat ve huzur bulmayacak kadar dar ve sıkıntılı bir kalp olmaktan kurtarmadık mı?
2-3. “Böylece belini büken yükünü” günahını “üzerinden kaldırdık.” Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Allah geçmiş ve gelecek günahını bağışlasın... diye”(el-Feth, 48/2)
4. “Ve şanını da yücelttik.” Senin değerini yükselttik ve insanlardan hiçbir kimsenin ulaşamadığı pek üstün, pek güzel övgüleri sana mahsus kıldık.
Nitekim Allah anıldıkça mutlaka onunla birlikte Allah’ın Rasûlü sallallahu aleyhi ve sellem de anılmaktadır. Mesela İslâm’a girişte, ezan, kamet, hutbeler ve buna benzer Yüce Allah’ın kendileri vasıtası ile Rasûlü Muhammed sallallahu aleyhi ve sellem’in şanını yükselttiği diğer hallerde olduğu gibi. Yine ümmetin kalbinde ona karşı öyle bir sevgi ve öyle bir saygı vardır ki Yüce Allah dışında hiçbir kimse için böyle bir durum söz konusu değildir. Ümmeti üzerindeki iyilik ve hakları dolayısı ile Allah, herhangi bir peygambere ümmeti dolayısıyla verdiği mükâfatların en iyisi ile mükâfatlandırsın onu.
5-6. “Gerçekten güçlükle beraber bir kolaylık vardır. Evet, gerçekten güçlükle beraber bir kolaylık vardır.” buyruğu pek büyük bir müjdedir. Nerede bir zorluk, bir darlık varsa hemen onunla beraber, onun yanıbaşında bir kolaylık da vardır. Hatta zorluk kertenkele deliğine girecek olsa kolaylık da onun bulunduğu yere girer ve onu çıkartır. Nitekim Yüce Allah, şöyle buyurmaktadır:“Allah, güçlüğün arkasından bir kolaylık ihsan edecektir.”(et-Talâk, 65/7)
Nitekim Peygamber sallallahu aleyhi ve sellem de şöyle buyurmaktadır: “Hiç şüphesiz kurtuluş, sıkıntıyla beraberdir. Hiç şüphesiz zorlukla beraber bir kolaylık vardır.”
Âyet-i kerimelerde “zorluk” anlamındaki kelimenin (العسر), şeklinde elif-lam ile marife gelmesi, onun tek olduğuna, buna karşılık “kolaylık” anlamına gelen kelimenin (يسرا) nekire/belirtisiz oluşu da tekrarlanıp durduğuna, farklı farklı olduğuna delildir. Buna göre bir zorluk, iki ayrı kolaylığı yenemez. Yine istiğrâk (türünü kapsama) ve umum (genellik) ifade eden “elif-lâm” takısı, her bir zorluğun ne kadar zor olursa olsun sonunda ondan ayrılmayan bir kolaylığın bulunduğunu göstermektedir.
7-8. Daha sonra Allah, aslî olarak Rasûlüne, ona tabi/bağlı olarak da mü’minlere kendisine şükretmelerini ve nimetinin gereği olan yükümlülükleri yerine getirmelerini emrederek:“O halde (meşgalelerini) bitirdin mi (ibadete) koyul” buyurmaktadır. Yani işlerini bitirip de kalbinde seni meşgul edecek bir şey kalmadığı zaman kendini gayretle ibadete ve duaya ver! “Ve (katındakileri) ümit ederek yalnız Rabbine yönel!” Dualarının kabul edilmesi hususunda büyük bir arzu ve ümit taşı. İşlerini bitirdiler mi oyuna dalanlardan, Rablerinden ve O’nu hatırlamaktan yüz çevirenlerden olma! Yoksa hüsrana uğrayanlardan olursun.
Anlamın şu şekilde olduğu da söylenmiştir: Namazı bitirip onu tamamıyla yerine getirdikten sonra duaya etmeye koyul! Bütün dilek ve ihtiyaçlarının karşılanmasını yalnız Rabbinden iste! Bu görüşü kabul edenler, farz namazların akabinde dua ve zikrin meşrû kılınmış olduğuna da bunu delil gösterirler.
İnşirâh Sûresi’nin tefsiri burada sona ermektedir.
***
Talaga ngang nagpaluwag Kami para sa iyo ng dibdib mo saka nagpaibig Kami sa iyo ng pagtanggap ng kasi.
Commentary
It was mentioned at the end of the preceding Surah that twenty-two Surahs from Surah Ad-Duha to the end of the Qur'an are mainly concerned with Divine favours conferred upon the Holy Prophet ' and with his greatness. Only a few Surahs are concerned with the conditions of the Hereafter or some other subject. Surah Al-Inshirah is concerned with special favours that Allah conferred upon the Holy Prophet ﷺ . Its style is the same as that of the preceding Surah - the interrogative style. In the preceding Surah, the style was 'Did He not find you...?' [ Here the style is ]:
أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (Did We not cause your bosom to be wide open for your benefit?...94:1). The word sharp literally denotes 'to open, to cause the bosom to be widely opened'. [ In the present context ] it is to cause the bosom to be wide open to comprehend the Divine mysteries. The verse signifies that Allah illuminated his bosom with wisdom, Divine light and peace and made it spacious, vast and wide as is said in another verse:
فَمَن يُرِدِ اللَّـهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ
'So, he whom Allah wills to give guidance, He opens his heart for Islam [ 6:125] '
The Holy Prophet's ﷺ bosom was expanded to receive the knowledge and wisdom and the gracious morals and ethical qualities, which the greatest philosophers could not match. As a result of this expansion of heart, tawajjuh ilal-makhluq (attentiveness to the creation) did not disturb his attentiveness to and concentration on Allah. Some of the authentic Traditions report that the angels, with Allah's permission, physically opened the blessed chest of the Holy Prophet ﷺ . Some of the commentators interpret this 'expansion of the chest' to refer to the same miracle, as mentioned in Ibn Kathir and others. And Allah knows best!
Göğsünü açıp genişleterek sana vahyin indirilmesini sevdirdik.
Allah t’a ouvert la poitrine de manière à te faire aimer recevoir la Révélation.
TA (Allah) đã mở rộng tấm lòng của Ngươi - Thiên Sứ Muhammad - khiến cho Ngươi yêu thích việc đón nhận lời mặc khải
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Meaning of opening the Breast
Allah says,
أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ
(Have We not opened your breast for you) meaning, `have We not opened your chest for you.' This means, `We illuminated it, and We made it spacious, vast and wide.' This is as Allah says,
فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ
(And whomsoever Allah wills to guide, He opens his breast to Islam.) (6:125) And just as Allah expanded his chest, He also made His Law vast, wide, accommodating and easy, containing no difficulty, hardship or burden.
A Discussion of Allah's Favor upon His Messenger Concerning Allah's statement,
وَوَضَعْنَا عَنكَ وِزْرَكَ
(And removed from you your burden.) This means
لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ
(That Allah may forgive you your sins of the past and the future.) (48:2)
الَّذِى أَنقَضَ ظَهْرَكَ
(Which weighed down your back) Al-Inqad means the sound. And more than one of the Salaf has said concerning Allah's saying,
الَّذِى أَنقَضَ ظَهْرَكَ
(Which weighed down your back) meaning, `its burden weighed heavy upon you.'
The Meaning of raising the Fame of the Prophet (Peace be upon him)
وَرَفَعۡنَا لَكَ ذِكۡرَكَ
(And have We not raised high your fame?) Mujahid said, "I (Allah) am not remembered except that you are remembered with Me: I bear witness that there is no God worthy of worship except Allah, and that Muhammad ﷺ is the Messenger of Allah."
Qatadah said , "Allah raised his fame in this life and in the Hereafter. There is no one who gives a sermon, declares the Testimony of Faith (Shahadah), or prays a prayer (Salah) except that he proclaims it: I bear witness that there is no God worthy of worship except Allah, and that Muhammad ﷺ is the Messenger of Allah.
Ease after Difficulty
إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرً۬ا • فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًا
(Verily along with every hardship is relief. Veriliy along with every hardship is relief)
Allah informs that with difficulty there is ease, and then He reaffirms this information (by repeating it)
The Command to remember Allah during Spare Time
فَإِذَا فَرَغۡتَ فَٱنصَبۡ • وَإِلَىٰ رَبِّكَ فَٱرۡغَب
( So when you have finished, devote yourself to Allah's worship. And to your Lord turn intentions and hopes. )
Meaning, 'when you have completed your worldly affairs and its tasks, and you have broken away from its routine, then get up to perform the worship, and stand for it with zeal, complete devotion and purify your intention and desire for your lord.' Similar to this is the Prophet's statement in a hadith that is agreed-upon to be authentic,
لَا صَلَاةَ بِحَضْرَةِ الطَّعَامِ, وَلَا هُوَ يُدَافِعُهُ الأَخْبَثَانِ
There is no prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person.
The Prophet (صلى الله عليه و سلم) also said,
إِذَا أُقِيمَتِ الصَّلَاةُ وَحَضَرَ الْعَشَاءُ فَبْدَأُوا بِااْلْعَشَاءِ
When the prayer has started and the dinner has been served, then begin with dinner.
Mujahid said concerning this Ayah, "When you are free from the worldly affairs, and you have stood to pray, then stand up for your Lord."
"Bukankah Kami telah melapangkan untukmu dadamu? Dan Kami telah menghilangkan dari padamu bebanmu, yang memberat-kan punggungmu? Dan Kami tinggikan bagimu sebutan (nama)mu. Karena sesungguhnya sesudah kesulitan itu ada kemudahan. Se-sungguhnya sesudah kesulitan itu ada kemudahan. Maka apabila kamu telah selesai (dari sesuatu urusan), kerjakanlah dengan sungguh-sungguh (urusan) yang lain, dan hanya kepada Rabbmu-lah hendaknya kamu berharap." (Asy-Syarh: 1-8).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-4) Allah سبحانه وتعالى berfirman kepada RasulNya, ﴾ أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ ﴿ "Bukankah Kami telah melapangkan untukmu dadamu?" Yakni, Kami melapangkannya untuk syariat-syariat agama, dakwah kepada Allah سبحانه وتعالى, bersifat dengan akhlak yang baik, mengedepankan akhirat dan mempermudahkan kebajikan sehingga tidak terasa sempit dan tertekan hingga hampir (sebelumnya) tidak tunduk pada kebaikan dan hampir tidak merasakannya lapang. ﴾ وَوَضَعۡنَا عَنكَ وِزۡرَكَ ﴿ "Dan Kami telah menghilangkan dari padamu bebanmu," yakni kesalahanmu ﴾ ٱلَّذِيٓ أَنقَضَ ظَهۡرَكَ ﴿ "yang memberatkan punggungmu," senada dengan Fir-man Allah سبحانه وتعالى,
﴾ لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ ﴿
"Supaya Allah memberi ampunan kepadamu terhadap dosa yang telah lalu dan yang akan datang." (Al-Fath: 2).
﴾ وَرَفَعۡنَا لَكَ ذِكۡرَكَ ﴿ "Dan Kami tinggikan bagimu sebutan (nama)mu," yakni Kami tinggikan derajatmu dan Kami berikan pujian baik lagi luhur untukmu yang belum pernah dicapai oleh seorang pun sehingga tidaklah Allah سبحانه وتعالى disebut melainkan RasulNya juga dise-butkan bersamaNya seperti kalimat syahadat masuk Islam, adzan, iqamat, khutbah dan lainnya yang dalam kata-kata itu Allah سبحانه وتعالى mengagungkan sebutan RasulNya, Muhammad a. Dan di hati umatnya, beliau dicintai, diagungkan, dan dimuliakan, yang tidak dimiliki oleh seorang pun selain beliau setelah Allah سبحانه وتعالى. Semoga Allah سبحانه وتعالى memberi beliau balasan atas jerih payahnya terhadap umat dengan balasan terbaik yang diberikan kepada seorang nabi atas jasa baiknya bagi umatnya.
(5-6) Allah سبحانه وتعالى berfirman, ﴾ فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًا 5 إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرٗا 6 ﴿ "Ka-rena sesungguhnya sesudah kesulitan itu ada kemudahan, sesungguhnya sesudah kesulitan itu ada kemudahan." Ini adalah berita gembira besar; setiap kali ada kesulitan dan kesusahan, selalu disertai kemudahan, hingga meski kesulitan itu terjebak di lubang biawak, niscaya ke-mudahan akan masuk dan mengeluarkannya, sebagaimana Firman Allah سبحانه وتعالى,
﴾ سَيَجۡعَلُ ٱللَّهُ بَعۡدَ عُسۡرٖ يُسۡرٗا 7 ﴿
"Allah akan menjadikan kemudahan setelah kesulitan." (Ath-Tha-laq: 7).
Dan seperti yang disabdakan Nabi a,
وَإِنَّ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا.
"Dan sesungguhnya kelapangan itu ada bersama kesulitan dan bahwa bersama kesulitan itu ada kemudahan."[146]
Penyebutan kata "kesulitan" pada kedua ayat secara definite (ma'rifat) menunjukkan keduanya sama, sedangkan penyebutan kata "kemudahan" secara indefinite (nakirah) menunjukkan ber-ulangnya. Satu kesulitan tidak akan mengalahkan dua kemudahan. Penyebutan kata "kesulitan" secara definite dengan alif dan lam me-nunjukkan generalisasi, dan generalisasi itu menunjukkan bahwa semua kesulitan meski mencapai tingkat seberapa pun tapi pada akhirnya kemudahan akan menyertainya.
(7-8) Selanjutnya Allah سبحانه وتعالى memerintahkan RasulNya pada asalnya dan kaum Mukminin setelahnya untuk bersyukur pada-Nya dan menunaikan kewajiban atas nikmat yang diberikan seraya berfirman, ﴾ فَإِذَا فَرَغۡتَ فَٱنصَبۡ ﴿ "Maka apabila kamu telah selesai (dari sesuatu urusan), kerjakanlah dengan sungguh-sungguh (urusan) yang lain." Artinya, bila kau telah usai mengerjakan urusanmu dan tidak tersisa sesuatu pun yang memberatkan di hatimu, maka bersungguh-sungguhlah dalam beribadah dan doa. ﴾ وَإِلَىٰ رَبِّكَ ﴿ "Dan hanya kepada Rabbmulah," semata, ﴾ فَٱرۡغَب ﴿ "hendaknya kamu berharap," yakni, besar-kanlah harapanmu agar doamu dikabulkan dan janganlah seperti orang yang bermain-main seusai bekerja dan berpaling dari Rabb mereka dan berpaling dari mengingatNya sehingga kau akan men-jadi orang merugi. Ada yang menafsirkan sebagai berikut, makna ayat ini adalah bila engkau selesai shalat dan setelah menyempurna-kannya, maka bersungguh-sungguhlah dalam berdoa dan hanya kepada Rabbmulah hendaknya kau berharap dalam meminta apa yang kau inginkan. Orang yang berpendapat demikian berdalil dengannya atas disyariatkannya berdoa dan berdzikir setelah shalat wajib. Wallahu a'lam.
Selesai, dan segala puji hanya bagi Allah semata.
Kami telah melapangkan bagimu dadamu, maka Kami menjadikanmu senang menerima wahyu.
Mi smo ti oprostili tvoje ranije grijehe i uklonili poteškoću koju nosiš iz predislamskih dana u kojima si živio.
وَوَضَعْنَا عَنكَ وِزْرَكَ الَّذِي أَنقَضَ ظَهْرَكَ (And We removed from you your burden that had [ almost ] broken your back...94:2-3). The word wizr literally denotes 'burden' and the phrase naqd-uz-zahr means 'to break one's back as for instance when a heavy load is put on one's back, it bends'. This verse signifies that Allah had relieved him of his burden that was breaking his back. What was that burden or heavy load? One answer to this question is that now and then the Holy Prophet ﷺ did certain permissible deeds, thinking that they were of benefit and in the interest [ of spiritual development ]. Later on he discovered that they were not in keeping with wisdom, or they were undesirable. The Holy Prophet was conscious of his high status and close proximity to Allah. He regarded even such things as serious infractions. This was naturally a very heavy load that made him grieved. But Allah relieved him of his burden in that a blanket pardon was granted to him and it was declared that he would not be held accountable for such things.
Some commentators say that wizr (burden) refers to the effect of revelation. It weighed heavily on him in the initial stages of the Prophethood. He was saddled with a nerve-racking and back-breaking task of raising [ a morally degenerated people ], through propagation of Tauhid and elimination of kufr and shirk, [ from the depths of moral turpitude to the peaks of spiritual excellence, and then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition ]. The task enjoined:
فَاسْتَقِمْ كَمَا أُمِرْتَ
'So, stand firm - as you have been commanded [ 11:112] '
The Holy Prophet ﷺ used to feel the heavy weight of this task and responsibility. Some narration report that a few strands of his beard had turned grey as a result of this command. The Holy Prophet ﷺ is reported to have said that the following verse has made me old:
فَاسْتَقِمْ كَمَا أُمِرْتَ
'So, stand firm - as you have been commanded [ 11:112] '
Verses [ 2-3] give the cheerful news that Allah will remove from him the load which was weighing down his back. The following verses show how the back-breaking load will be removed, and every difficulty will be followed by ease and relief. By means of expansion of bosom, Allah gave the Holy Prophet so much of courage that no instance of hardship seemed hardship, and no burden of any magnitude seemed a burden. And Allah knows best!
Geçmiş günahlarını bağışlayarak, önceden bulunduğun cahiliye günlerinin ağırlığını üzerinden kaldırdık.
Et Nous t’avons déchargé du péché
Kami juga telah mengampuni dosamu yang telah berlalu dan menghapus dari dirimu beban hari-hari jahiliah yang engkau pernah hidup di dalamnya.
TA (Allah) đã tha thứ tất cả tội lỗi trước đây cho Ngươi - Thiên Sứ Muhammad -, và loại bỏ khỏi Ngươi gánh nặng của những ngày đã sống trong thời tiền Islam
And I have removed sin from you.
E Abbiamo perdonato i tuoi peccati passati, e abbiamo rimosso il peso dei giorni dell’ignoranza nel passato
Y te ha liberado de la carga de los pecados.
Nagpatawad Kami sa iyo ng nagdaan sa mga pagkakasala mo at nag-alis Kami sa iyo ng pabigat ng mga araw sa Panahon ng Kamangmangan na ikaw dati ay nasa mga iyon.
Colui che ti ha affaticato tanto da quasi spezzarti la schiena;
That which was burdening you to the extent that it almost broke your back.
na pumagod sa iyo hanggang sa halos mabali ang likod mo.
Điều đã đeo bám Ngươi khiến lưng Ngươi sắp bị gãy.
koje je pleća tvoja tištilo do te mjere da za malo tvoja leđa nije slomilo.
Beban itulah yang telah melelahkanmu hingga hampir mematahkan punggungmu.
qui t’éreintait au point de manquer de te casser le dos.
Neredeyse belini kıracak kadar seni yormuş olan bir yük.
Que te agobiaban hasta el punto de que casi rompen tu espalda.
Y elevó tu renombre, para que ahora seas recordado en el llamado a la oración y en el recuerdo de todos los musulmanes.
Kami juga telah meninggikan namamu untukmu, sehingga dirimu disebutkan di dalam azan, ikamah, dan momen-momen lainnya.
Senin şanını yükselttik ve böylece ezan, kamet ve bunun dışında başka yerlerde ismin zikredilir oldu.
Nagpataas Kami para sa iyo ng pagbanggit sa iyo sapagkat ikaw ay naging binabanggit sa adhān at iqāmah at sa iba pa sa dalawang ito.
وَرَفَعْنَا لَكَ ذِكْرَكَ (and We raised high for you your name....94:4). The meaning of raising the name of the Holy Prophet ﷺ is that his blessed name is remembered together with the name of Allah in all the symbols of Islam, like the kalimah, the adhan, the iqamah, and in sermons from the minarets and pulpits [ throughout the world ]:
اَشھَدُ اَنَّ لا إله إلا اللہ
اَشھَدُ اَنَّ مُحَمَّدَ رَّسُولُ اَلله
(I bear witness that there is no God worthy of worship except
Allah; I bear witness that Muhammad is the Messenger of Allah.'
No sensible person utters the Holy Prophet's ﷺ name without respect and honour even though he may not be a Muslim.
Note Carefully
Here three verses mention three favours that are bestowed on the Holy Prophet t: [ 1] opening of the bosom widely; [ 2] removal of the burden; and [ 3] raising of the name high. Each of the sentence is composed of a verb, an object and between them is a prepositional phrase thus:
شرح صدر
for your benefit? [ 1] '
وضع وزر
'from you your burden [ 2] '
رفع ذکر
'for you your name. [ 4] '
This indicates the essential characteristic and special greatness of the Holy Prophet ﷺ ، in that all this is done for the sake of him.
Và TA đã đưa Ngươi lên cao với danh tiếng và địa vị của Ngươi qua lời Azdan, qua lời Iqamah và qua các điều khác.
And I elevated for you your mention, so you are now remembered in the call to prayer, and the call preceding the prayer, and at other times.
Nous avons exalté ta renommée jusqu’à ce que ton nom sois mentionné dans l’appel à la prière, la `iqâmah et d’autres formules que l’on récite.
i uzvisili smo spomen na tebe, pa se tvoje ime spominje u ezanu, ikametu i dr.
e abbiamo elevato la tua reputazione, tanto da essere menzionato nell'Azhān, nel Iǭāmah e in altre situazioni.
In verità, dopo le avversità e la miseria vi è il sollievo e la ricchezza.
A côté de la peine et la difficulté, il y a de la facilité et l’aisance.
Indeed, with difficulty and constraint, comes ease and options.
فَإِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا (So undoubtedly, along with hardship there is ease. Undoubtedly, along with hardship there is ease....94:6). Grammatically, if the Arabic definite article al- is prefixed to an Arabic noun and is repeated with the same definite article al-, they refer to the same antecedent. However, if the same noun is repeated without the definite article, they refer to different antecedents. The word al-'usr '[ the ] hardship' in verse [ 6] is the repetition of al-'usr '[ the ] hardship' occurring in verse [ 5]. It does not refer to a new hardship. In contrast to this, the word yusr 'ease' in both verses occur without the definite article. This indicates that the second yusr 'ease' in verse [ 6] is a different antecedent to the yusr 'ease' occurring in verse [ 5]. Thus it may be concluded that there is only one ` usr 'hardship' and two yusr 'twofold ease'. 'Twofold ease' does not mean twice as much. In fact, it means 'manifold ease'. The verse signifies that only one kind of hardship will face him, but in the wake of it many kinds of ease are assured.
Sayyidna Hasan Al-Basri (رح) reports that once the Holy Prophet ﷺ emerged from his home in a very happy mood and, giving cheerful news to his Companions on the basis of the current verse, said: "One hardship cannot overcome twofold ease". Thus history and biographical books written by Muslims and non-Muslims - all bear ample testimony to fact that the most difficult task, even the seemingly impossible task, became easy for him. The above narration further indicates that the Arabic definite article al- signifies that it is an article used to indicate previous knowledge [ that is, al- lil ` ahd ] and refers to the hardship of the Holy Prophet ﷺ and his Companions. Allah kept to His promise to them in such a way that the world saw it visibly how in the wake of every hardship the Holy Prophet and his Companions experienced the manifold ease that made their task easy. If a person does not achieve 'ease' after 'hardship', it does not contradict this verse. In fact, even now Allah's universal principle applies. One needs to exercise fortitude against hardship, rely on Allah with purity of heart, devote oneself totally to Him, hold onto high hopes for His grace, and one should not despair of His mercy if there is delay in success - He certainly will grant relief after every instance of hardship. [ Fawa'id-e-` Usmaniah ]. Hadith narratives support this.
Sesungguhnya bersamaan dengan kesusahan dan kesempitan itu terdapat kemudahan, kelapangan, dan kemenangan.
Realmente, luego de toda dificultad y limitación, vienen la facilidad y las opciones.
Zaista s poteškoćom i teškim stanjem je olakšanje i rahatluk.
Quả thật, sự khó khăn, cơ cực luôn đồng hành cùng sự dễ dàng, rộng mở và lối thoát.
Kaya tunay na kasama sa katindihan at kagipitan ay kagaanan, kaluwagan, at tuwa.
Şüphesiz her zorluk ve darlıkla beraber bir kolaylık, genişlik ve rahatlık vardır.
Quả thật, sự khó khăn, cơ cực luôn đồng hành cùng sự dễ dàng, rộng mở và lối thoát. Khi Ngươi biết được điều đó thì Ngươi không còn hoang mang trước việc bị dân chúng của mình cấm cản Ngươi kêu gọi nhân loại đến với Allah.
Indeed, with difficulty and constraint, comes ease and options; when you know that well, the troubling of your people will not terrify you and will not stop you from calling towards Allah.
In verità, dopo le avversità e la miseria vi è il sollievo e la ricchezza. Se ti attieni a questo, non farai caso al male del tuo popolo e non ti impedirà di indirizzare la gente ad Allāh.
Şüphesiz her zorluk ve darlıkla beraber bir kolaylık, genişlik ve rahatlık vardır. Eğer bunu öğrendiysen, kavminin eziyeti seni sarsmayacak ve Allah'a davette sana engel olmayacaktır.
En efecto, luego de toda dificultad y restricción, viene la facilidad y las opciones; cuando comprendes bien esto, los problemas que te crean las personas no te asustarán y no impedirán que invites al camino de tu Señor.
Sesungguhnya bersamaan dengan kesusahan dan kesempitan itu terdapat kemudahan, kelapangan, dan kemenangan. Jika engkau mengerti hal itu maka janganlah sampai gangguan kaummu itu membuatmu takut dan janganlah sampai hal itu menghalangimu dari dakwah ke jalan Allah.
Encore une fois: A côté de la peine et la difficulté, il y a la facilité et l’aisance. Sachant cela, tu ne dois pas être perturbé ni être détourné de la prédication par les persécutions des tiens.
Tunay na kasama sa katindihan at kagipitan ay kagaanan, kaluwagan, at tuwa. Kapag nalaman mo iyon ay huwag ngang magpahilakbot sa iyo ang pananakit ng mga kababayan mo at huwag ngang bumalakid sa iyo ito sa pag-aanyaya tungo kay Allāh.
Zaista s poteškoćom i teškim stanjem je olakšanje i rahatluk. Ako to znaš, neka te onda ne brinu uznemiravanja tvoga naroda i neka te to ne odvraća od pozivanja Allahu.
Jika engkau telah berhenti dari pekerjaanmu dan menyelesaikannya maka bersungguh-sungguhlah untuk beribadah kepada Tuhanmu.
Cho nên, khi nào Ngươi hoàn thành công việc thì hãy năng nổ hành đạo thờ phượng Thượng Đế của Ngươi Ngươi.
Eğer yaptığın amellerinden boşa çıkar ve bitirirsen, hemen Rabbine ibadet etmede gayretli ol.
Kaya kapag nakatapos ka sa mga gawain mo at nagbigay-wakas sa mga ito ay magsipag ka sa pagsamba sa Panginoon mo,
Quando sei libero dai tuoi impegni e li porti a termine, impegnati ad adorare il tuo Dio.
Lorsque tu termines tes activités, efforce-toi d’adorer ton Seigneur
So when you finish your work and complete it, strive in the worship of your Lord.
Entonces, cuando cumplas con tus obligaciones, esfuérzate en la adoración a tu Señor.
The Command for Teachers and Preachers to Remember Allah During Spare Hours
فَإِذَا فَرَغْتَ فَانصَبْ وَإِلَىٰ رَبِّكَ فَارْغَب (So when you are free [ from collective services ], exert yourself [ in worship ], and towards your Lord turn with eagerness....94:8). The Holy Prophet ﷺ is commanded in these verses that when he has finished his day's work of teaching and training his followers and other temporal affairs, he should turn to Allah as ever with all his heart, that is, prayers, remembrance of Allah, supplication and seeking Allah's pardon. This is the interpretation assigned to this verse by most commentators. Some scholars have interpreted it differently, but the foregoing interpretation appears to be the closest. The sum total of this interpretation is as follows: The Holy Prophet ﷺ exerted himself greatly to spread the word of Allah and reform human beings. Exerting himself to human reform was his greatest form of 'worship' but it was 'indirect worship' through planning and executing the plan of human reform. The verse purports to say that the indirect worship is not sufficient. So, when he is free from collective services to humanity, he should devote time to turn to Him by carrying out 'direct worship' by turning to Allah in prayer for the success of his efforts, because this 'direct worship' is what man is created for. Probably, that is why the 'indirect worship' has been mentioned as something that may be finished and one may be free from, because that is based on need, and a believer can free himself from it, but the 'direct worship' of Allah is such that he cannot free himself from it. He has to spend his entire life and expend all his energy in it.
Note
This indicates that scholars [ who are involved in education, propagation and human reform ] should not be unmindful of 'direct worship'. Some time should be devoted specifically, in privacy, to attentiveness to, and remembrance of Allah as the biography of the righteous predecessors bear testimony to the fact that without it neither education nor preaching can be effective. It would be devoid of light and blessings.
Note
The word fansab derived from nasab means 'to be tired'. The verse signifies that one should tire oneself when carrying out acts of worship. One should not carry out acts of worship only when one finds it convenient. Binding oneself to a wazifah (a usual course of optional worships) is itself quite exerting and tiring, no matter how little.
Al-hamdulillah
The Commentary on
Surah Al-Inshirah
Ends here
Kada završiš sa svojim poslom, onda se posveti ibadetu svome Gospodaru.
et adresse-Lui tes aspirations.
E fa sì che i tuoi desideri e i tuoi scopi siano rivolti ad Allāh solo.
at maglagay ka ng pagmimithi mo at paglalayon mo kay Allāh lamang.
Yönelişini ve gidişini bir tek Allah’a doğru yap.
i samo se Gospodaru svome obraćaj i svoje želje i težnje ka Njemu usmjeri.
Hãy hướng tấm lòng và khao khát của Người đến Allah duy nhất.
Lalu jadikanlah keinginan dan tujuanmu hanya kepada Allah semata.
The Prophet Muhammad went tirelessly in the quest of knowledge about reality and Truth. God blessed him with this knowledge, which opened his heart to the deep realisation of Truth (ma‘rifah). Then he started preaching the oneness of God in Makkah, where he had to face stiff opposition, but it was thanks to this opposition, that he became known throughout the country. This is God’s law in the present world. Hence, a man has to face difficult conditions (‘usr) in the beginning, but if he perseveres with patience, this ‘usr or hardship becomes a stepping stone to new and easy circumstances (yusr). Therefore, a man should always look towards God and continue to struggle according to his capacity.
Y dirige tu pasión y resolución solo hacia tu Señor.
And divert your passion and resolve towards Allah alone.
