(p-115) The purpose of Surah Ash-Sharh is to detail what is in the end of Al-Duha from the blessing. It clarifies that what is meant by the mentioning of it is gratitude for it by dedicating oneself to the worship of Allah and the desire towards Him by remembering His kindness and immense mercy, by describing His lordship and His favor. The name of it, Ash-Sharh, indicates this, 'In the name of Allah,' whose command is exalted and whose majesty is high, and there is no deity other than Him. So great is what He has of blessings, 'The Most Gracious,' whose generosity has been poured out upon all of His creation because He is the Lord of Glory and Honor, 'The Most Merciful,' who, with His special mercy, is towards the people of His presence in the highest ranks of exclusivity. * * And when he ﷺ was commanded at the end of Al-Duha to mention His blessing which He bestowed upon him, he detailed it in this surah. He said, affirming it in an interrogative denial, emphasizing its establishment for those who deny it, and confirming it by presenting the favor with the explanation in its form before informing about the forgiveness, as he did in Surah Al-Fath, which is the result of the explanation. So that the glad tidings of honor would come first, directing the statement towards the manifestation of greatness, magnifying the explanation. ﴿Did We not expand﴾ means an expansion that befits Our greatness (p-116) ﴿for you﴾ means specifically.

And when he specified the explained matter, it was ambiguous. The longing of the soul for it increased so that it would be greater for him. He clarified it to be a clarification after ambiguity, so it would be [greater] in its mention and more exalted in its introduction. He said: "Your breast" meaning we will make it joyful and happy with the migration. For this surah is Medinan according to Ibn Abbas, may Allah be pleased with them both. We honor him and glorify him, and we extract your heart and split it open, and we wash it and fill it with faith, wisdom, compassion, knowledge, and mercy. It expanded greatly until it accommodated the supplication of the Truth and the call of creation. He was with the Truth in His greatness and elevation, and with creation in the abundance of His lights and rays. This explanation was truly a reality multiple times, and it was also a metaphor by which all its meanings were made clear. All of that is in what does not fall under description [and] does not express for you an effect from it, that it is a split by our greatness. The knowledge by which He split is the knowledge of Allah, the Hereafter, religion, and the world. The wisdom that was derived in it is placing something in its proper place and giving every rightful person their right. Abu Ja'far al-Mansur read it with a فتح on the حاء of "We have expanded" and Ibn Atiyyah derived it on the confirmation with the light ن, then he replaced the alif with the ن, then he omitted the ن for ease. Abu Hayyan said that al-Lihyani narrated in his rarities from some of the Arabs the نصب with لم and the جزْم with لن. And its secret here is that the فتح in the wording is extremely appropriate for the explanation. The way of reading of the majority is that when it indicated the فتح with the explanation, it indicated with the جزْم that it is with that a connection to what it contains of the ruling that regulates it, guiding by what is in it of the gravity of knowledge, and the dignity of piety and forbearance. Ibn Burjan said: He distinguished between the Prophet and the saint in that the Prophet's breast was opened outwardly, so he was elevated outwardly, while the saint explained that inwardly, so he was elevated inwardly. The disbeliever constricted that from him and remained [with his darkness] and the shares of Satan from him, so he cannot accept guidance nor ascend in [the paths of reflection] except to the extent that he can ascend in the sky. "Thus Allah places the defilement upon those who do not believe" [Al-An'am: 125] the verses.