1. The meaning of sharh is to “open up” by way of removal of what comes in the way of understanding (Shawkani). Hence Ibn `Abbas in Bukhari: “Allah opened up his heart for Islam.” And the Qur’an said (39: 22): "Can he then, whose heart is opened up for Islam, so that he is upon a light from his Lord (be equal to him who has not received the same blessing?”) - Shanqiti.

2. Although the opening of the heart and its cleansing took place at the time of the Night Journey and Ascension to the heavens (al-isra’ wa `l mi`raj), it could also be applicable to an incident that took place earlier, as reported by Imam Ahmad.

Opening of the Heart

Ubayy b. Ka`b says Abu Hurayrah was far more bold in putting up questions to the Prophet than anyone else. One day he asked the Prophet:

“What is it that you first noticed in your life as a sign of Prophethood?” The Prophet sat up and said, “That’s a question Abu Hurayrah! Well I was about ten year old and in the desert, when I heard someone talking above me. I looked up and saw two men, one saying to the other, 'Is this he?’ They alighted in front of me. They were different from anyone I had seen before with a kind of clothes that were entirely new to me. They walked up to me and each of them held me by my shoulder. I can feel the coolness of their touch even now. One said to the other, 'Lay him down.’ They laid me down without any effort. Then one of them said to the other, 'Open his chest.’ That was done without any blood and without any pain. He said, 'Remove deceit and jealousy.’ He removed something like a blood clot and threw it away. Then he said, 'Implant compassion and kindness.’ He brought out something of the same size as earlier but silver like. Then he held my right toe and said, 'Return. Be as you were before.’ In a moment I was alright, running back - compassionate towards the young and kind towards the old” (Ibn Kathir). The report about the opening of the heart is also in Muslim (Sabuni).

Shabbir has added: Although it is a fact that the opening of the heart took place, and, indeed, more than once, but that does not seem to be alluded to here in this verse. Rather, it seems the allusion is to the opening up and expanding of the heart to accommodate the great burden of prophethood and face up the difficulties that arose with the start of the mission.

3. “For you,” i.e. for your sake, or, for your satisfaction (Razi, Thanwi).

4. Sins of the Prophet:

According to Mujahid, Qatadah, and Ibn Zayd, the wizr of the original (translated as burden) refers to sins or errors committed by the Prophet previous to his Prophethood, (which, although minor, weighed down heavily upon his sensitive soul) - Ibn Jarir. Hussein b. al-Fadl has qualified the sins as those committed out of errors (of Judgment) and forgetfulness (Qurtubi).

Qurtubi also writes: This verse is in the same sense as the verse (48: 2) which said:

“So that Allah might forgive you your sins - the preceding and the following.”

Shanqiti writes: There is no difference of opinion among the scholars that the prophets are safeguarded from sins. We have the statement of Abu Talib, quoted by Alusi. Abu Talib one day told his brother `Abbas: “I took him under my care and since then I did not part company with him for a day or night. Nor did I trust anyone about him.” He also mentioned the fact that he would let Muhammad sleep between his sons during the first part of the night and subsequently shift him to another place during the rest, as a measure of precaution. Then he added: “I did not hear a lie from him, nor an outburst of laughter, nor an obscenity, neither did I ever see him standing over the boys and watch them playing.”

Scholars have therefore offered various explanations about what sins are alluded to if wizr is to be understood in that sense. The best perhaps is that of Junayd Baghdadi who has said:

“Virtues of the virtuous are sins of the near ones.”

The allusion could also be to the great concern that the Prophet (saws) felt before his prophethood for his misguided people (Razi). As Allah said, (in 18: 6):

“You will perhaps destroy yourself out of concern of these (people), if they will not believe in this message” (Shanqiti).

(In other words they understand wizr as burden (Au.).

Sayyid Qutub adds: “This suggests that the Prophet was troubled in his soul for some reason concerning the message he was entrusted with, and the obstacles in its way and the plots against it. These verses also suggest that the difficulties facing his mission weighed heavily on his heart and made him feel that he urgently needed help and backing. Hence came this comforting address and the delightful discourse.”

5. So that whenever My own name is mentioned, yours will also mentioned, such as in the testimony, “La ilaha illa Allah, Muhammadur rasulullah” - Mujahid, Qatadah (Ibn Jarir, Zamakhshari, Qurtubi, Ibn Kathir).

“The primary meaning of the term dhikr is 'reminder' or 'remembrance'; and secondarily, 'that by which something [or "someone"] is remembered', i.e., with praise: hence, it signifies 'fame' or 'renown', and, tropically - as in the present context – 'eminence' or 'dignity'” (Asad).

Raising of the Prophet’s Esteem

Pickthall notes: “It (the chapter) refers to the inward assurance which the Prophet had received by revelation, and speaks of future events as accomplished, as is usual in the Koran, the revelation coming from a plane where time is not. Verse 4, speaking of his face as exalted, must have seemed particularly absurd at that time of humiliation and persecution. But today, from every mosque in the world, the Prophet’s name is cried, as that of the messenger of God, five times a day, and every Muslim prays for blessings on him when his name is mentioned.”

Ibn `Abbas has reported the Prophet as saying:

“I asked my Lord something that I regretted I should have. I said, 'There have been Prophets before for whom You tamed the winds, and others who quickened the dead.’ He asked, 'Muhammad, did I not find you an orphan and sheltered you?’ I said, 'Certainly yes, My Lord.’ He asked, 'Did I not find you lost and guided you?’ I said, 'Certainly yes, my Lord.’ He asked, 'Did I not find you destitute and enriched you?’ I said, 'Surely yes, my Lord.’ He asked, 'Did I not I open your heart?’ I said, 'Surely yes, my Lord.’ He asked, 'Did I not raise you in esteem?’ I said, 'Surely yes, my Lord’” (Ibn Kathir).

Ibn Abi Hatim, Tabarani, Ibn Marduwayh, Bayhaqi, Abu Nu`aym and Ibn `Asakir have also recorded this hadith with Hakim declaring it sahih of status (Shawkani in surah 93).

6. Hasan and Qatadah have reported that when these two verses were revealed the Prophet (saws) came out and told them: “Be of good cheer. For one hardship will not overcome two eases” (Ibn Jarir).

(Since yusr has been brought in the nakirah form, which would mean a new yusr each time, and `usr in ma`rifah form, which would mean the same `usr as the previous one, it can be concluded that two yusrs have been brought up against one `usr: Au.)

The report however, is mursal (Shawkani). That is, the narrator immediate to the Prophet is missing (Au.). According to another report the Prophet (saws) said: “If hardship were to enter through an opening, ease would follow it in close pursuit and chase it out” (Ibn Kathir).

This report, although widely quoted, is also weak (Syed Ibrahim).

However, Qurtubi has noted that when Abu `Ubaydah ibn al-Jarrah wrote to `Umar ibn al-Khattab about the huge Roman armies that were gathering at the Syrian borders against the Muslims, `Umar wrote back: "After praises to the Lord! You should know that never will a hardship appear before a believer but Allah will send behind it an ease ... and that one hardship will not overcome two eases."

Qurtubi also points out that the repetition in the sixth verse is without the precedence of a fa or waw, which is an indication that the yusr spoken of in this verse is entirely a new one, and further, that it is for all Muslims, not specifically for the Prophet, even if originally the verse was addressed to him.

7. Ibn `Abbas, Mujahid, Dahhak and Qatadah have said that what it means is that when you are done with your Prayers, busy yourself with supplications. Hasan and Ibn Zayd have said that what it means is that when you are done with the struggle and jihad against the unbelievers, turn your attention to Prayers and supplications. And Mujahid has said that when you are finished with your worldly affairs, turn your attention to the other world. It will not be wrong, adds Ibn Jarir, to conclude that all the above are implied at the same time.

In one word, what it means is that follow up one kind of worship and devotion with another kind of worship and devotion (Razi).

Qurtubi has noted that Ibn al-`Arabi has read it as “fansib” and interpreted it as meaning: “Appoint someone as your khalifah.” (Ibn al-`Arabiyy meant the “khalifah” of the sufiya: Au.). Such recitation and interpretation is baseless. No scholar has supported it.

Zamakhshari has said that the Shi`a also recite it as fansib, and what they mean is that the Prophet ought to have appointed `Ali (ra) as his khalifah. They are equally wrong.