Attaining and Understanding Sharh-e-Sadr – Part 1
Allah Ta’ala says in Qur’an-e-Karim has said:
فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلإِسْلَـمِ
(So, whom Allah wills to give guidance, He opens his heart for Islam).
In other Words as for that for whom Allah Ta’ala has Expanded his breast for the Deen of Islam; for Imaan in Allah Ta’ala and Rasoolullah صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم then this person is upon a noor from their Rabb
This is what is known in Arabic as Inshirah-us-Sadr or Sharh-e-Sudoor; in Urdu sometimes its reffered to as Sharh-e-Sadr.
This is that expanding of the breast with a Nur from Allah Ta’ala.
Sharh as-Sadr literally means opening up or expansion of the bosom which denotes a state of clear, placid and unwavering faith in which one has an authentic sense of liberation from all sorts of doubt and hesitation. This equips one with extraordinary power of will and fortitude to stand up to trials and tribulations and yet remain steadfast.
The contrary state is deeq as-Sadr, constriction and narrowing down of the bosom, denoting a state of the soul in which one is hemmed in all around by the gloom of doubt and indecisiveness.
Hakim in al-Mustadrak and Baihaqi in Shu’ab al-‘Iman report from Sayyidna ‘Abdullah ibn Mas’ud رضي الله عنه When this verse was revealed, the Companions of the Holy Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم requested him to explain the meaning of Sharh al-Sadr, the opening of the heart for Islam. He said: ‘Allah Ta’ala puts a light in the heart of a believer through which his heart opens up for the perception, understanding and acceptance of truth. The Sahabah submitted: ‘Is there a sign which will help recognize the person who has such Sharh al-Sadr? He said: ‘Yes. The sign is that ‘Akhirah and its blessings become the object of all his desires. He avoids uncalled-for desires and fleeting enjoyments and starts getting ready for death before it comes.’
After that, he said: (and whom He wills to let go astray, He makes his heart narrow, much too narrow [wherefore, for him to accept the truth and to act in accordance with it becomes as difficult], as though he climbs up to the sky).
Kalabi has said: ‘the narrowing of his heart means that no passage for the entry of truth and good remains open there.’ A similar explanation has also been reported from Sayyidna Faruq al-A’zam رضي الله عنه and Sayyidna ‘Abdullah ibn ‘Abbas رضي الله عنه has said: ‘When he hears the Dhikr of Allah, he feels being harassed and when he listens to what is Kufr and Shirk, his heart relishes it.’
This was the reason why the noble Sahabah, may Allah be pleased with all of them, who were chosen by Allah Ta’ala to be His Prophet’s companions in faith, and to be the learners and carriers of his teachings as his direct disciples. They were so convinced as his adherents that their doubts about Islamic injunctions, if any, remained negligibly low. During their whole lifetime, the number of questions presented before the Holy Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم by them are but a counted few.
The reason was that by the grace of the company of the Holy Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم their hearts were almost engraved with love and reverence for Allah Ta’ala and because of which they were blessed with the high station of Sharh al-Sadr, a heart open to the acceptance of truth. In fact, their hearts had become in themselves the very standard of truth and falsehood. They would accept truth promptly and falsehood could not find entry into their hearts. After that, as the distance from the blessed period of the Holy Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم increased, doubts and scruples started finding room for infilteration and that was the beginning of dogmatic differences.
to be continued…inshaAllah
