ROOT ش ر ح
4 verses • 3 derived words
📖 Lane's Lexicon
Classical definitions for root شرح
Morphology Tree
Lemmas and their derived stems found in the Quran.
شَرَحَ
LemmaOccurrences in Quran
Found 4 verses containing words derived from "s h r H".
فَمَن يُرِدِ ٱللَّهُ أَن يَهْدِيَهُۥ يَشْرَحْ صَدْرَهُۥ لِلْإِسْلَٰمِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُۥ يَجْعَلْ صَدْرَهُۥ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ ۚ كَذَٰلِكَ يَجْعَلُ ٱللَّهُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يُؤْمِنُونَ
10:101.
10:101.
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
10:101.
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
a
10:101.
867
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
907
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
3:91; 4:138; 63:4.
3:91; 4:138; 63:4.
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
3:91; 4:138; 63:4.
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
a
3:91; 4:138; 63:4.
1907
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
1579
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
2257
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
أَفَمَن شَرَحَ ٱللَّهُ صَدْرَهُۥ لِلْإِسْلَٰمِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِۦ ۚ فَوَيْلٌ لِّلْقَٰسِيَةِ قُلُوبُهُم مِّن ذِكْرِ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ فِى ضَلَٰلٍ مُّبِينٍ
6:126.
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
6:126.
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
1131
伊斯兰教的教导的深度和广度是非常大的, 使信仰的人的胸襟扩大, 洋溢着来自安拉的知识和热爱。它必然在思想、知识和真理等方面开辟新的以及无穷无尽的远景。
a
6:126.
3451
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
2571
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.