يَكُنْ

48:26.

Commentary:

From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."

At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.

عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.

The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.

The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).

The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.

‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".

The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.

The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.

The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.

The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.

In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!

5:9.

Important Words:

اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).

Commentary:

As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.

The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.

The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.

71:8.

Important Words:

غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).

Commentary:

As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.

The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.

From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.

Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.

Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.