Surah Al-Baqara (2) — Ayah 197

(Ayah 197) ➊ {اَلْحَجُّ اَشْهُرٌ مَّعْلُوْمٰتٌ:} ‘Umrah can be performed at any time during the year, but Hajj can only be performed at its appointed time. Ibn ‘Abbas (may Allah be pleased with them both) said: “The months of Hajj which Allah Almighty has mentioned are Shawwal, Dhu’l-Qa‘dah, and Dhu’l-Hijjah.” [ بخاری، الحج، باب قول اللہ تعالٰی : «ذلک لمن لم یکن أہلہ …» : ۱۵۷۲] And Ibn ‘Umar (may Allah be pleased with them both) said: “What is meant is Shawwal, Dhu’l-Qa‘dah, and the first ten days of Dhu’l-Hijjah.” [ بخاری، قبل ح : ۱۵۶۰۔ طبری : 267/2، ح : ۳۵۲۲۔ مستدرک حاکم : 303/2،ح : ۳۰۹۲ و صححہ ووافقہ الذھبی]
From this it is understood that the ihram for Hajj should not be donned in months other than the months of Hajj. Ibn ‘Abbas (may Allah be pleased with them both) said: “The Sunnah is that the ihram for Hajj should be donned only in the months of Hajj.” [ ابن خزیمۃ، باب النہی عن الإحرام … : 162/4، ح : ۲۵۹۶] Ibn Kathir declared this Sahih, and it is considered as having the ruling of marfu‘.
➋ { فَمَنْ فَرَضَ فِيْهِنَّ الْحَجَّ:} To make Hajj obligatory upon oneself is to don the ihram with the intention of Hajj and to recite the complete talbiyah verbally. [لَبَّیْکَ بِالْحَجِّ] and [لَبَّیْکَ اَللّٰہُمَّ لَبَّیْکَ …] (Ibn Kathir)
➌ {فَلَا رَفَثَ وَ لَا فُسُوْقَ وَ لَا جِدَالَ فِي الْحَجِّ:} That is, all these things are forbidden in Hajj. {”رَفَث“} (sexual activity) refers to intercourse and all things that lead towards intercourse. {”فُسُوْق“} (disobedience) is a word that includes every sin, and {’’ جِدَال‘‘} refers to quarrelling and fighting. Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs Hajj to this House and does not engage in rafath or fusūq, he will return as (free from sins) as the day his mother gave birth to him.” [ بخاری، المحصر و جزاء الصید، باب قول اللہ عزوجل : «فلا رفث» : ۱۸۱۹]
➍ {وَ تَزَوَّدُوْا فَاِنَّ خَيْرَ الزَّادِ التَّقْوٰى:} The literal meaning of taqwa is to avoid. Ibn ‘Abbas (may Allah be pleased with them both) said: “The people of Yemen used to perform Hajj without bringing provisions and would say, ‘We are those who rely (on Allah),’ then when they came to Makkah they would beg from the people, so Allah Almighty revealed this verse.” [ بخاری، الحج، باب قول اللہ تعالٰی : «و تزودوا فإن … :» ۱۵۲۳] Such reliance is not upon Allah, but in reality upon the pockets of people. (Talbis Iblis) It is said: Take provisions, its benefit is that you will be saved from asking (begging). Along with outward provisions, inner provision is also necessary, the best form of which is taqwa, i.e., to avoid disobedience to Allah Almighty. Both meanings can be taken from the verse and both are intended.

197. 1. And these are Shawwal, Dhu al-Qi'dah, and the first ten days of Dhu al-Hijjah. The meaning is that 'Umrah is permissible at any time during the year, but Hajj is only performed during specific days, so it is not permissible to enter into the state of Ihram for Hajj outside of the months of Hajj. (Ibn Kathir)

197. 2. In Sahih Bukhari and Sahih Muslim, there is a hadith: Whoever performs Hajj and avoids sexual talk and sin, he becomes as free from sins as the day his mother gave birth to him.

197. 3. Here, taqwa means to refrain from asking (begging). Some people set out for Hajj without provisions, saying that they have trust in Allah. Allah has declared this concept of trust to be incorrect and has emphasized taking provisions.

197. The months of Hajj [264] are well known. So whoever intends to perform Hajj in these months, let him remember that during Hajj there is to be no sexual approach [265], no misconduct, and no quarrelling. And whatever good you do, Allah knows it. And take provisions [266] with you, but the best provision is righteousness. So fear Me, O people of understanding!

[263]
The Rulings of Hajj Tamattu':

In the Age of Ignorance, it was thought that it was necessary to undertake a separate journey for ‘Umrah and a separate journey for Hajj. Allah Almighty abolished this restriction and granted this concession to those coming from outside that they may combine both Hajj and ‘Umrah in a single journey. However, those who live in Makkah or its surroundings within the boundaries of the Miqat are excluded from this concession, because for them, undertaking separate journeys for ‘Umrah and Hajj is not difficult. The following rulings are derived from this verse:

Types and Rulings of Hajj:

Those coming from outside the Miqat can perform both ‘Umrah and Hajj in a single journey, and there are two ways to do this. One is to enter into Ihram and perform ‘Umrah, then not exit Ihram (not shave the head) until the rites of Hajj are also completed. This is called Qiran. And if one performs ‘Umrah, shaves the head, exits Ihram, and then enters into a new Ihram for Hajj, this is called Hajj Tamattu‘, and this is the Hajj preferred by the Messenger of Allah ﷺ. For those performing Qiran and Tamattu‘, sacrifice is obligatory, i.e., one goat, or a cow or camel in which seven people can share. If someone is unable to find a sacrificial animal, then he should fast for ten days: three days by the ninth of Dhul-Hijjah (the Day of 'Arafah), and the remaining seven days after completing Hajj, upon returning home. Those who live within the boundaries of the Miqat will perform Hajj by entering into Ihram for Hajj only, which is called Hajj Ifrad, and for them, sacrifice is not obligatory.
[264] That is, the period from the first of Shawwal to the tenth of Dhul-Hijjah is called the months of Hajj. Ihram for Hajj can only be entered into during this period. If someone enters into Ihram before this, it is impermissible or disliked, although Ihram for ‘Umrah can be entered into. The following ahadith are related to entering into Ihram.
1.
Rulings Regarding Entering into Ihram:

Hazrat Abdullah bin ‘Umar ؓ says that a man stood in the mosque and asked, “O Messenger of Allah ﷺ! From where should we enter into Ihram?” He ﷺ replied: “The people of Madinah should enter into Ihram from Dhu’l-Hulayfah, the people of Syria from Juhfah, the people of Najd from Qarn (al-Manazil), and the people of Yemen from Yalamlam.” [بخاري، كتاب العلم، باب ذكر العلم و الفتيا فى المسجد]
2. Hazrat Abdullah bin ‘Umar ؓ says that a man asked the Prophet ﷺ: “What should a Muhrim wear?” He ﷺ replied: “He should not wear a shirt, nor a turban, nor a cap, nor any garment dyed with wars or saffron. And if he does not find sandals, then he should wear socks after cutting them below the ankles.” [بخاري۔ كتاب العلم۔ من اجاب السائل باكثر مما سأله]
[265]
The Virtue of an Accepted Hajj:

Every action or speech that incites lust is called rafath, and this includes sexual intercourse. Fusuq and jidal and other acts of disobedience are, in themselves, impermissible, but in the state of Ihram, their sin becomes even more severe. The Messenger of Allah ﷺ said: “Whoever performs Hajj for the sake of Allah and during it neither engages in indecent talk nor commits any sin, he returns as (pure) as the day his mother gave birth to him.” [بخاري، كتاب المناسك، باب فضل الحج المبرور]
[266]
The Disapproval of Begging:

Hazrat Ibn ‘Abbas ؓ says: “The people of Yemen used to come for Hajj without bringing provisions and would say, ‘We put our trust in Allah.’ Then, upon reaching Makkah, they would start begging from people. On this occasion, this verse was revealed.” [بخاري، كتاب المناسك، باب قول الله تعالىٰ آيت و تزودوا فان خير الزاد التقوٰي] Also, although asking in times of need is not impermissible, Islam does not consider begging to be good. The Prophet ﷺ said: “The giving hand is better than the receiving hand.” [ بخاري، كتاب الزكوٰة باب لا صدقه الا عن ظهر غني] And begging without necessity and making it a profession is the worst crime. The Prophet ﷺ said: “Whoever makes begging a habit will rise on the Day of Resurrection in such a state that there will not be a piece of flesh on his face.” [بخاري۔ كتاب الزكوٰة۔ باب من سال الناس تكثرا For refraining from begging, see the notes on verse 273 of this Surah and verse 101 of Surah Ma'idah.]