﴿The One who has burdened your back﴾ means [He made it so], and it is the support of your body. Its joints creak from the weight, just as a new saddle creaks when it is loaded with a heavy burden. This is what overwhelmed him when he commanded to warn his people and surprise them with what they dislike regarding the faults of their religion, the misguidance of their forefathers, and the ridicule of their dreams in adhering to a religion that even the least of the wise would not accept if they contemplated something with detachment from personal desires, along with their pride and zeal, and throwing themselves into destruction for the slightest anger. So he said: "O my Lord, then they will crush my head and call it a loaf of bread." So Allah, glorified and exalted is He, alleviated that for him by showing him miracles and supporting him with signs of the miraculous. He guaranteed him protection from matters that no one knows except the One who supported him with them. ﴿And Allah will protect you from the people﴾ [Al-Ma'idah: 67] until that became lighter upon him. His family became more protective of him, preventing him from some of the conveying and holding onto his garment so that he would not go out to the fire. He would say to them that, and he would experience what he dislikes, so he would pull himself away from it and go out to them to inform them as occurred in the matter of the Isra and others. Ibn Abbas, may Allah be pleased with them, said: "It is that Gabriel, blessings and peace be upon him, split open his chest and took out his heart, then he opened it and removed from it a black clot, then he purified it and washed it. Then he filled it with knowledge, faith, and wisdom," meaning he became able to bear what others cannot bear, and what weighs heavily on others became lightened for him. There is no doubt that this is a linguistic burden, and it is clear, and it is a legal burden regarding the estimation of abandoning the necessary compliance due to the heaviness, and Allah has protected him from that.

And the scholar Abu Ja'far ibn al-Zubair said: The meaning of this surah is from the meaning of the previous surah. The essence of the two surahs is the enumeration of His blessings, glorified and exalted is He. If you say: Why did you separate the surah 'Did We Not Expand?' and did not arrange the mention of these blessings in one surah? I say: It is customary for humans, when they enumerate blessings upon their child or servant, to first mention what the recipient has witnessed of them due to him. This can be related to some of them in that it occurred as a reward, not as a beginning. So when he has fulfilled what he intended from this, he follows it with the mention of initial blessings that had begun before his existence, like the saying of a father, for example, to his son: Did I not choose for you the mother and the sustenance when I fathered you and prepared for your interests such and such? And the similar to what we referred to by His saying, glorified and exalted is He, to Zakariya, blessings and peace be upon him: 'And you were nothing' [Maryam: 9]. And He preceded him with 'Indeed, We give you good tidings of Yahya.' And the assumption of the exclusivity of the acquisition in the existence of the child is not hidden (in the case of one whose vision is limited and is not granted success), so he began with the mention of it and then followed with what cannot be assumed in it, which is His saying: 'And I created you before, and you were nothing' [Maryam: 9]. And there are parallels for this in the books, and what has been reported in these two surahs has come upon it - and Allah knows best - it has ended.