SURAH (94) AL-INSHIRAH/AL-SYARH (Aya 1 to 8)

Sura (94) AL-INSHIRAH/AL-SYARH (The Expansion) Aya 1 to 8 verses in 1 Section

Revealed at Makka

Introduction

According to the Ahlul-Bait this Sura, though separate from the previous Sura, by ‘Bismillah’ir Rahmanir Rahim’, yet from the point of view of its contents is the supplementary of the preceding one. Hence, if the former is recited in the compulsory daily ‘Fareeza’ it should be combined with the latter, BECAUSE according to the Ahlul-Bait, the first and the second ‘Rak’ats’ (units) it is necessary that a complete Sura is recited after the Sura Fateha. The same treatment has been given by the Ahlul-Bait to Sura 105 and 106. These subtle and minute considerations about this and Sura 105 and 106, is the best proof that according to the Ahlul-Bait, no disarrangement or misarrangement had been effected in the order of the Sura of Qur’an. Refer to note on ‘Tahreef’ in introduction.

SECTION 1

Prophet ordained to appoint one in his place.

The special favours of ALLAH (SWT) upon the Prophet---The Prophet ordained to appoint one in his place when he completes his Mission.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ {94:1}

[Q94:1] Alam nasrah laka sadrak 
[Q94:1] Have We not expanded your breast for you (O Muhammad (pbuh & hp))?

In spite of the simple and clear words, this Sura, as a whole, has been most erroneously misinterpreted by some commentators. THE MISINTERPRETATIONS mislead the common people who blindly follow their pet religious leaders without any scrutiny or verification, readily accepting whatever is told to them.

µ  ‘Sharhe-sadr’ means expansion of the breast, i.e., heart. It is an acknowledged term, to mean the broadening or the extending of the faculty of *conscience, *reasoning and *understanding for the accommodation of *wider, *greater or *higher knowledge.

THE VERSE MEANS AN ASSERTION FROM ALLAH (SWT) THAT HE HAS GIVEN THE HEART OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD         WA ALA ALI MUHAMMAD), THE GREATER EXPANSE FOR KNOWLEDGE.

ß  When Moses was commanded by ALLAH (SWT) to proceed to Pharaoh, to preach to him the truth and to admonish him against his wicked and evil ways of thought and action and to warn him against his rebellious attitude towards the true Lord of the Universe, he prayed for the extension or the expansion of his breast or heart, meaning to increase him in knowledge---see verse 20:25.

ß  The same words occur in verse 6:126, wherein it is mentioned that whomsoever ALLAH (SWT) pleases, He extends or expands the individual’s breast, i.e., heart, for Islam---and

ß  In contrast to this it is said that whomsoever ALLAH (SWT) wills He straitens and narrows the individual’s breast.

Inspite of what the expression ‘Expansion of a breast’ clearly means, some commentators have coined a very insulting and very offending story about the native purity of the divine personality of the Holy Prophet (pbuh & hf) saying that the Messenger Angel Gabriel took hold of him and performed an operation of his breast by cutting it open, washed the heart and then placed it in its place and closed the breast and interpreted this verse illustrating their explanation referring to their own fabricated story which is not only fantastic BUT grossly degrading the holiest of ALLAH (SWT)’s creation.

THE EXPANSION MEANT HERE IS THE ILLUMINATION OF THE HEART OR THE SOUL WITH THE VASTNESS OF THE GREAT EXTENT OF THE KNOWLEDGE EFFECTED, NOT IN THIS WORLD BUT IN THE VERY CREATION OF THE SOUL AND IN THE VERY MAKE OF THE BODY. Referring to this inherent or native purity of the soul and the body of the Holy Prophet (pbuh & hf) AND of those of his family who had to play his role in his place after him, as the guides to mankind, viz., his Ahlul-Bait (i.e., the Lady Fatema and the Twelve Holy Imams), ALLAH (SWT) has declared in verse 33:33.

THE ADVENT OF THE HOLY PROPHET (PBUH & HF), WAS THE FULFILMENT OF THE DIVINE PROMISE TO GIVE MANKIND A PERFECT GUIDE, a fully accomplished prophet referred to in the Old Tsetament (Deut. 18:18), who would be the Spirit of Truth, who would give the All-Truth, the Holy Ghost, prophecied by Jesus--- (John 14:16, 16:7-8, and 16:15-25). He actually acted as the Best and the Greatest;

1.        Apostle of ALLAH (SWT), i.e., a Religious Teacher and Leader

2.        Spiritual Guide

3.        Judge

4.        Legislator

5.        King

6.        Administrator

7.        Military Commander

8.        A Citizen

9.        Kind Husband

10.      Affectionate Father

11.      Guardian of orphans and the poor

12.      Protector of women’s rights

13.      A friend and companion

14.      A philosopher and sayed

And the various other positions in life. He was the one who was destined by ALLAH (SWT) to convey to mankind the All-Truth, i.e., the truth as a whole about the All-Divine One and the ways of approaching Him (i.e., earning the Salvation) which even Jesus the immediate forerunner of the Holy Prophet (pbuh & hf) could not do for humanity then could not bear it. (John 16:12). Jesus had only to prophesy about the advent of the Holy Prophet (pbuh & hf), the Spirit of Truth (John 16:13) the Holy Ghost (John 14:26) and the Comforter (John 16:7).

µ  Note that the same expansion of the breast OR the heart was prayed for by Moses (Qur’an verse 20:25) WHEREAS IN THE CASE OF THE HOLY PROPHET (PBUH & HF) IT IS GRANTED UNASKED FOR.

The verse clearly refers to the Holy Prophet (pbuh & hf) being given the helper in his cousin Ali ibne Abi Talib of the Holy Prophet’s (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ministry, in the historic assembly of the leaders of the Qoriesh, which meeting is known in ‘Athir’, Abul Fida.

NOTE Moses also prayed to ALLAH (SWT) to strengthen his back with the help of his brother Aaron---and here the back was strengthen without asking. There is a great identity between Moses and the Holy Prophet (pbuh & hf) and this is also been prophesied by ALLAH (SWT) in the Old Testament (Duet 18:15 and 18).

____________________________________________________________________________________________________________________________________________________

(94:1) (O Prophet), Did We not lay open your breast *1

*1 To begin the discourse with this question, and then the subsequent theme, shows that the Holy Messenger (upon whom be Allah's peace) at that time was very disturbed and distressed at the great hardships that he was passing through in the initial stage of his mission of calling the people to Islam. Under those conditions Allah addressed him and consoling him, said: "O Prophet, have We not blessed you with such and such favour? Then, why do you feel so disturbed and distressed at these initial difficulties?"
A little consideration of the context wherever the word sharh sadr (opening up of the breast) has occurred in the Qur'an, shows that it has two meanings:
(1) In Surah Al-An'am: 125, it was said: "So whomever Allah wills to guide aright, He makes his breast wide open to Islam (yashrah sadrahu lil-lslam)"; and in Surah Az-Zumar; 22: "Can the person whose breast Allah has opened for Islam (sharahallabu sadrahu liI-Islam) and he is walking in the light shown by his Lord.." At both these places sharh sadr implies to free oneself from every kind of distraction and vacillation and to be satisfied with Islam as the only right way of Iife, and to regard the beliefs, principles of morality and civilization, religious instructions and injunctions, which Islam has given to man, as right and true.
(2) In Surah Ash-Shu`ara': 12-13, it has been mentioned that when Allah appointed the Prophet Moses to the great office of Prophethood and commanded him to go and confront the Pharaoh and his mighty empire, he submitted: "My Lord, I fear that they will treat me as a liar, and my breast straitens." And in Surah Ta Ha: 2526, it has been stated that on this very occasion the Prophet Moses implored Allah, saying: "Lord, open up my breast for me (Rabbisbrah-li sadri) and make my task easy for me." Here, straitening of the breast implies a person's finding it too hard for himself to shoulder the onerous responsibilities of Prophethood and going out to clash with a mighty and tyrannical power of disbelief all by himself, and sharh sadr implies that his morale be boosted so that he is ready to undertake any campaign and any task however difficult and hard, without any hesitation, and he develops the nerve and courage to shoulder the great responsibilities of Prophethood.
A little consideration will show that in this verse "opening up of the Holy Prophet's breast" contains both these meanings. According to the first meaning, it implied that before the Prophethood the Holy Prophet (upon whom be peace) looked upon the religion of the polytheistic Arabs, Christians, Jews and fireworshippers as false, and was not even satisfied with the hanifiyyat prevalent among some of the Arab monotheists, for it was an ambiguous creed which contained no detail of the right way. (This we have explained in E.N.'s of AsSajdah). But since he himself did not know what was the right way he was mentally confused and distracted. With the blessing of Prophethood Allah removed his mental agitation and opened up before him the way of right guidance, which brought him full peace of mind. According to the second meaning, it implies that along with the blessing of Prophethood Allah also blessed him with the courage, spirit of resolution and broad mindedness which were needed for shouldering the onerous responsibilities of the great office. He became bearer of the vast knowledge, which no other human mind could encompass and contain. He was blessed with the wisdom which could rectify any evil however grave and wide spread. He developed the capability to stand up without any equipmern and the apparent help and support of a worldy power as the standard-bearer of Islam in a society sunk in ignorance and barbarism, to brave any storm of hostility without the least hesitation, to endure patiently all the difficulties and hardships of the way 'so that no power might cause him to abandon his position and standpoint. THUS, The verse means to impress the point: "When Allah has blessed you, O Prophet, with this invaluable wealth of sharh sadr, why do you feel distressed and depressed at the hardships you are experiencing in the initial stage of your mission."
**Some commentators have taken sharh sadr to mean shaqq Sadr (splitting up of the breast) and have declared this verse to be a proof of the miracle of sharh sadr as related in the traditions of the Hadith. BUT THE FACT is that the proof of that miracle is dependent only on the traditions of the Hadith, it is not correct to prove it from the Qur'an. According to the Arabic language, sharh sadr can in no way be taken to mean shaqq sadr. `Allama Alusi in the Ruh al-Ma'ani says: "In the sight of the research scholars it is a weak thing to regard sharh sadr as shaqq sadr. " 

وَوَضَعْنَا عَنْكَ وِزْرَكَ {94:2}

[Q94:2] Wa wa d'ana 'anka wizrak 
[Q94:2] And removed from you your burden,

In his prayer mentioned in the commentary of verse 1, Musa asked ALLAH (SWT) to make his task easy and strengthen his back by appointing his brother Harun as his supporter for preaching the message of ALLAH (SWT).

–  In the commentary of verses 20:9 to 98 of Ta Ha it has been mentioned with authentic references from well known Muslim scholars that the Holy Prophet (pbuh & hf) also asked ALLAH (SWT) to appoint Ali as his supporter and vicegerent.

–  Refer to the event of ‘dawat dhil ashirah (26:214)’ in the commentary of Ali Imran 3:52 and 53.

–  For ‘vizr’ (the "burden or weight" of prophethood) see commentary of Muzzammil 73:5.

SO ALI IBNE ABI TALIB WAS APPOINTED BY ALLAH (SWT) AS THE BEARER OF THE BURDEN, ANNOUNCED BY THE HOLY PROPHET (PBUH & HF) IN ‘DAWAT DHIL ASHIRAH’ AND AT ‘GHADIR KHUM’ (see commentary of Ma-idah 5:67).

–  To appoint Ali as his successor has been commanded by ALLAH (SWT) in verse 7 of this surah.

____________________________________________________________________________________________________________________________________________________

(94:2) and relieve you of the burden

الَّذِي أَنْقَضَ ظَهْرَكَ {94:3}

[Q94:3] Allazeee anqada zahrak 
[Q94:3] Which weighed down your back?

 (see commentary for verse 2)

____________________________________________________________________________________________________________________________________________________

(94:3) that had well-nigh broken your back? *2

*2 Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Holy Prophet (upon whom be peace) had happened to commit certain errors because of which he was feeling disturbed, and Allah by sending down this verse consoled and satisfied him, saying that He had forgiven him those errors. But in our opinion it is a grave mistake to interpret this verse thus. In the first place, the word vizr does not necessarily mean a sin, but it is also used for a heavy burden. THEREFORE, there is no reason why it should in every case be taken in the bad sense. Secondly, the Holy Prophet's life before Prophethood also was so clean and pure that it had been presented in the Qur'an as a challenge before the opponents. So much so that the Holy Prophet (upon whom be peace) was made to point out to the disbelievers: "I have already lived a lifetime among you before the revelation of this Qur'an." (Yunus 16) and he was also not the type of a person who would commit a sin secretly. God forbid, had he been such a man, Allah would not have been unaware of it, and would not have made him proclaim the thing before the people openly, which He made him proclaim in the above-mentioned verse of Sarah Yunus, if his person carried the blot of a sin committed secretly. THUS, IN FACT, in this verse vizr means a heavy burden and it implies the burden of distress, anguish and anxiety that was, telling on his sensitive nature when he saw- his nation deeply sunk in ignorance and barbarism. Idols were being worshipped, the community was engrossed in idolatry and polytheistic customs and practices, filth of immorality and indecency prevailed all around, wickedness and corrupt practices were rampant in society, the powerful were suppressing the powerless; girls were being-buried alive, tribes were subjecting, one another to surprise attacks, and sometimes the wars of vengeance continued for a hundred years at a stretch. No one's Iife, property and honour was safe unless he had a strong band at his back. This grieved the Holy Prophet (upon whom be peace) but he could find no way to cure the malady. This same anxiety was weighing down his back. Allah by showing him the way to Guidance removed its burden from him. Then as soon as he was appointed to the office of Prophethood he came to know that belief in the doctrine of Tauhid, the Hereafter and Prophethood was the master-key by which each corruption in human life could be eradicated and the way to reform opened in every aspect of life. This guidance from Allah relieved him of his burden and he felt re-assured that by means of it he would not only be able to cure the maladies of Arabia but also of all mankind outside Arabia as well. 

وَرَفَعْنَا لَكَ ذِكْرَكَ {94:4}

[Q94:4] Wa raf 'ana laka zikrak 
[Q94:4] And raised high your fame?

IT IS DIVINE ANNOUNCEMENT OF THE SUPERIOR MOST EMINENCE AND GLORY OF THE Holy Prophet (pbuh & hf).

µ  "EXALTED YOUR FAME" REFERS TO THE NAME OF THE HOLY PROPHET (PBUH & HF) PRONOUNCED IN EVERY ‘AZAN’ (CALL TO PRAYER) AND IN ‘TASHAHHUD’ RECITED IN EVERY PRAYER IN THE FORM OF ‘SALAWAT’ (SALUTATION ON HIM AND HIS AHLUL BAYT). See commentary of Ahzab 33:56.

There is no possible way to find out the nearest number the names of the Holy Prophet (pbuh & hf) and his Ahlul Bayt are remembered by the believers in a single day.

µ  THIS PROPHECY was made when the Holy Prophet (pbuh & hf) was a solitary figure, not much recognised even by the people of his own place AND when most of the people in his environment were hostile to him.

____________________________________________________________________________________________________________________________________________________

(94:4) And did We not exalt your fame? *3

*3 This was said at a time when one could even conceive how the renown of the one unique individual who had only a few followers confined only to the city of Makkah, would be exalted throughout the world, and what high fame he would achieve. But Allah Almighty gave His Messenger (upon whom be peace) this good news under those very conditions and then fulfilled it in a strange way. IN THE FIRST PLACE, he took from his enemies themselves the task of exalting his renown. One of the methods that the disbelievers of Makkah adopted to defeat his mission was that in the Hajj season when the pilgrims from every corner of Arabia were attracted to their city, they would visit them at their halting places and would warn them to beware of a dangerous man called Muhammad (upon whom be Allah's peace and blessings), who they alleged, worked such magic on the people that father was separated from son, brother from brother, and husband from wife; therefore, they should keep away from him, The same thing they said to all other people, who visited Makkah on other than Hajj days in connection with pilgrimage or on other business. In this way although they were trying to defame the Holy Prophet, yet the result was that his name reached every nook and comer of Arabia and the enemies themselves took him out of his seclusion in Makkah and introduced him among all the tribes of the country. After this, it was but natural that 'the people should become curious to know as to who was this man, what he preached, what was his character like and who were the people influenced by his magic and what sort of effect his "magic" had on them. As the propaganda of the Makkan disbelievers spread the people's curiosity also grew. When as a result of this curiosity the people came to know of the Holy Prophet's morals, his character and conduct, when they heard the Qur'an and found what teachings it presented and when the people saw how different the lives of those who had been influenced by what was being described as magic had become from the lives of the common Arabs, the bad name started being changed into good name. So much so that by the time the Hijrah took place there was perhaps no tribe left anywhere in Arabia from which one or another person, one or another clan had not accepted Islam and in which at least some people had not developed sympathy and interest in the Holy Prophet and his message. This was the first stage of the exaltation of his renown. THEN FROM THE HIJRAH STARTED THE SECOND STAGE in which on the one hand the hypocrites, the Jews and the prominent polytheists of Arabia were actively engaged in defaming him and on the other the Islamic State of Madinah was presenting such a practical model of God-worship, God consciousness, piety and devotion, purity of morals and community life, justice and equity, equality of man and man, generosity of the rich, care of the poor, fulfilment of pledges and promises and righteousness in dealings, which was conquering the hearts, The enemies tried by resort to war to impede the growing influence of the Holy Prophet, but the party of the believers, trained and developed under his own leadership, proved its superiority by their discipline, their bravery, their fearlessness of death, and their adherence to restrictions of morality even in the state of war; so convincingly that entire Arabia had to recognize it as a power to be reckoned with. Within ten years the Holy Prophet's renown become so exalted that the same land in which the opponents had exerted their utmost to defame him, reverberated with the slogan of Ash hadu anna Muhammad ar-Rasul Allah from one end to the other. THEN THE THIRD STAGE commenced with the establishment of the righteous Caliphate when his holy name started being mentioned and praised everywhere in the world. This process continues till today, and will continue till Resurrection if Allah so wills. Wherever in the world there exists a settlement of the Muslims, the apostleship of Muhammad (Upon whom be Allah's peace) is being proclaimed aloud in the call to the Prayer five times a day, blessings of Allah are being invoked on him in the Prayers, and his sacred remembrance is being made in the Friday Sermons. There is no moment in the 12 months of the year and in the 24 hours of the day when at one or another place in the world, the oly Prophet's holy name is not being mentioned. This is a clear proof of the truth of the Qur'an that when in the initial stage of the Prophet hood Allah proclaimed wa rafa `na Iaka dhikrak, no one could estimate and imagine with what esteem and to what great extent the Holy Prophet's renown would be exalted. In a Hadith Hadrat Abu Sa`id Khudri has reported that the Holy Prophet (upon whom be peace) said: "Gabriel came to me and said: My Lord and your Lord asks: In what ways have I exalted your renown? I submitted: Allah alone has the best knowledge. He said: Allah says: Whenever mention is made of Me, you too will be mentioned along with Me." (Ibn Jarir, lbn Abi Hatim, Musnad Abu Ya`la, Ibn al-Mundhir, Ibn Hibban Ibn Marduyah, Abu Nu`aim). The whole later history stands witness that this prediction has proved literally true. 

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا {94:5}

[Q94:5] Fa inna ma'al usri yusraa 
[Q94:5] So verily, with the hardship, there is relief,

µ  VERSE 5 IS REPEATED IN VERSE 6 FOR EXTRA EMPHASIS.

This surah was revealed at the moment of the greatest difficulties in the life of the Holy Prophet (pbuh & hf). At that time of persecution and disbelief speaking of his exalted glory and eminence, in verse 4, seemed almost impossible to the disbelievers and the hypocrites, BUT the promise of ALLAH (SWT) is always fulfilled.

____________________________________________________________________________________________________________________________________________________

(94:5) Indeed, there is ease with hardship.

إِنَّ مَعَ الْعُسْرِ يُسْرًا {94:6}

[Q94:6] Inna ma'al 'usri yusraa 
[Q94:6] Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).

 (see commentary for verse 5)

____________________________________________________________________________________________________________________________________________________

(94:6) Most certainly, there is ease with hardship. *4

*4 This has been repeated twice so as to reassure the Holy Prophet that the bad times was passing through at that time would not last for ever, but were going to be replaced by good times in the near future. On the surface this appears to be a contradiction that hardship should be accompanied by ease, for these two things do not co-exist. But the words "hardship with ease" instead of "ease after hardship" have been used in the sense that the period of ease is so close to it as if it were a concomitant of it. 

فَإِذَا فَرَغْتَ فَانْصَبْ {94:7}

[Q94:7] Fa iza faragh ta fansab 
[Q94:7] So when you have completed (the duties of your ministry), then establish (your successor-ship).

THROUGH VERSE 7 THE HOLY PROPHET (PBUH & HF) IS ASKED TO ESTABLISH ‘IMAMAH’ OR ‘WILAYAH’ OF ALI IBNE ABI TALIB WHEN HE COMPLETES THE DUTIES OF CONVEYING THE DIVINE GUIDANCE TO MANKIND, SO AS TO CONTINUE IT FOREVER AS STATED IN THE COMMENTARY OF VERSE 28:51 OF QASAS; ALSO REFER TO THE COMMENTARY OF VERSES 2 AND 3 OF THIS SURAH AND OTHER REFERENCES MENTIONED THEREIN.

µ  In verse 5:67 of Ma-idah ALLAH (SWT) reminds the Holy Prophet (pbuh & hf): "Deliver what has been sent down to you from your Lord"; which in fact refers to this verse.

µ  Refer to the commentary of Ali Imran 3:52 and 53; Ma-idah 5:67 to understand the true interpretation of this verse.

µ  In the light of the meanings of surah ad Duha and al Inshirah no other translation or interpretation of verse 7 seems appropriate except "So when you have completed (the duties of your ministry), then establish (your successor-ship)."

IN THIS EARLY MAKKAN SURAH, AFTER REFERRING TO THE WEIGHTY TASK OF CONVEYING THE LAST GUIDANCE FROM ALLAH (SWT) TO MANKIND, THE HOLY PROPHET (PBUH & HF) IS ASKED TO KEEP IN MIND THE EQUALLY IMPORTANT TASK OF ESTABLISHING THE INSTITUTION OF KEEPING ALIVE THE PURITY OF THE DIVINE GUIDANCE (ISLAM) IN ALL AGES WHICH WILL HAVE TO BE CARRIED OUT AT THE TIME AND PLACE CHOSEN BY ALLAH (SWT).

v  The equally weighty or important task is [*] the establishment, [*] continuation and [*] perpetuation of the guidance of ALLAH (SWT) (see commentary of Qasas 28:51, BY NOMINATING AND APPOINTING HIS SUCCESSOR WHO SHALL ACT AS A GUARDIAN AND EXPONENT OF ALL THAT HE HAS CONVEYED AND PREACHED. In al Maidah, last revealed surah, verse 5:67 was revealed in the closing days of his ministry, after execution of which its verse 3 was revealed (see commentary of both verses).

       AFTER COMPLETING THE TASKS OF PREACHING AND ESTABLISHING HIS SUCCESSOR-SHIP he is given the option to return to his Lord with satisfaction of having fulfilled the divine command as in verse 8 below.

THIS VERSE IS A CLEAR INSTRUCTION TO THE Holy Prophet (pbuh & hf), I.E., TO SAY, WHEN HE HAS COMPLETED THE WORK OF HIS MINISTRY, TO APPOINT ALI IBNE ABI TALIB IN HIS PLACE AS THE COMMANDER OR THE MASTER OF THE FAITHFUL.

This is most appropriate literal translation of this verse BUT the other commentators have given various interpretations, none is appropriate with the context of these two chapters. The Holy Prophet (pbuh & hf) has been burdened with the task of conveying the Last Word of the Lord or the Last Divine Message to Mankind.

Ì  HERE in this early Makkan chapter the Holy Prophet (pbuh & hf) is commanded to prepare himself for another task MORE VITAL than mere preaching, i.e., **the establishment, and **the perpetuation of the chain of the words of ALLAH (SWT) (verse 28:51), THE LAST LINK OF WHICH HE WAS ENTRUSTED WITH ---BY NOMINATING THE PERSON WHO WOULD SUCCEED HIM AS A GUARDIAN AND THE EXPONENT OF ALL THAT HE HAD PREACHED.

One should realise how this small chapter of the early Makkan period deals with the most important stages and the different functions which the Holy Prophet (pbuh & hf) had to undergo and to performing of which, is in complete conformity with the Last Madanite chapter of the Qur’an.

____________________________________________________________________________________________________________________________________________________

(94:7) So, whenever you are free, strive in devotion,

وَإِلَىٰ رَبِّكَ فَارْغَبْ {94:8}

[Q94:8] Wa ilaa rabbika far ghab.
[Q94:8] And to your Lord (Alone) turn (all your intentions and hopes and) your invocations.

‘Farghab’, i.e., get inclined ---THIS WAS THE INSTRUCTION TO THE HOLY PROPHET (PBUH & HF)  ---WHEN FINISHED HIS WORK AS ALLAH (SWT)’S APOSTLE, I.E., COMPLETED THE DUTIES OF HIS MINISTRY, TO FIX UP ALI IN HIS PLACE AND THEN GET READY TO RETURN.

v  NOTE the sublime words in which ALLAH (SWT) expresses His will that the Holy Prophet (pbuh & hf) should retire from this world. There is no mentioned of death.

v  The instructions are to incline himself, i.e., return to Him at his own choice and pleasure for it is quite evident from this, that the death to the Holy Prophet (pbuh & hf) is not as it is to any mortal BUT it is a willing return for which he was eagerly waiting to do.

The fact is that those who fear the retribution for their life-deeds, naturally dread death AND for those who are always in communion maintaining their original purity, would naturally long to return to enjoy ths bliss, of which they are sure.

____________________________________________________________________________________________________________________________________________________

(94:8) and turn to your Lord with longing. *5

*5 When you are free": When you are free from other occupations, whether occupations in connection with the preaching of Divine message, or teaching and training of the new converts, or domestic occupations of mundane nature." The commandment means: "When you are no more occupied, you should spend your time in the labour and toil of Allah's worship and turn all your attention exclusively to your Lord."

*********************