Surah Baqarah ayat 197 Tafsir Quran 2:197

﴿الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ﴾
[ البقرة: 197]

2:197 Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.

The Pilgrimage the time for it is in months well-known Shawwāl Dhū’l-Qa’da and ten nights some say all of Dhū’l Hijja; whoever undertakes upon himself the duty of Pilgrimage during them by entering into the state of pilgrimage inviolability then no lewdness no sexual intercourse for them nor wickedness nor acts of disobedience or disputing or quarrelling in the Pilgrimage a variant reading for fa-lā rafathun wa-lā fusūqun wa-lā jidāla has the accusative for all three nouns sc. fa-lā rafatha wa-lā fusūqa wa-lā jidāla; prohibition is meant in all three cases. Whatever good you do by way of voluntary almsgiving God knows it and will reward you for it. And take provision to suffice you your journey this was revealed regarding the people of Yemen who use to make the Pilgrimage and not take any provisions with them thus becoming a burden for others. But the best provision is piety taqwā ‘piety’ literally ‘guarding’ with which you are able to guard against asking others for things; and fear you Me O people of pith! O possessors of intellect.

The rites of the Hajj are observed during certain fixed, known months ending in the primary devotion of the first ten days of Zu AL-Hijja when Hajj to Ka’ba is made and chief rites are commonly observed. Therefore, he who takes upon himself to make Hajj, whether throughout the whole period or only at the end part of it, shall not engage in worldly matters until all religious devotional rites have been performed. No sexual congress, indecencies, nor wrangling are permitted during AL-Hajj, and whatever good deed you do shall come to Allahs knowledge. And fit out yourselves with what is necessary for the purpose, but the best provision indeed is piety, and revere Me, O you people of understanding

When does Ihram for Hajj start Allah said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ ( The Hajj is (in ) the well-known months.) This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj.
This was reported from Ibn `Abbas, Jabir, `Ata', Tawus and Mujahid.
The proof for this is Allah's statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time ( before which one's prayer is not accepted ). Ash-Shafi`i recorded that Ibn `Abbas said, "No person should assume Ihram for Hajj before the months of the Hajj, for Allah said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ ( The Hajj is (in ) the well-known months.) Ibn Khuzaymah reported that Ibn `Abbas said, "No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months.
" This is an authentic narration and the Companion's statement that such and such is among the Sunnah is considered as a Hadith of the Prophet , according to the majority of the scholars.
This is especially the case when it is Ibn `Abbas who issued this statement, as he is the Tarjuman ( translator, interpreter, explainer ) of the Qur'an. There is a Hadith about this subject too.
Ibn Marduwyah related that Jabir narrated that the Prophet said:
«لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج»
( No one should assume Ihram for Hajj, but during the months of Hajj. ) The chain of narrators for this Hadith is reasonable.
Ash-Shafi`i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin `Abdullah being asked, "Does one assume Ihram for Hajj before the months of the Hajj" He said, "No." This narration is more reliable than the narration that we mentioned from the Prophet .
In short, this statement is the opinion of the Companion, supported by Ibn `Abbas' statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj.
Allah knows best. The Months of Hajj Allah said: أَشْهُرٌ مَّعْلُومَـتٌ ( ...the well-known months. ) Al-Bukhari said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten days of Dhul-Hijjah.
This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn `Umar, who said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ ( The Hajj (pilgrimage ) is ( in ) the well-known ( lunar year ) months.) "which are Shawwal, Dhul-Qa`dah and the ( first ) ten days of Dhul-Hijjah." Its chain is Sahih.
Al-Hakim also recorded it in his Mustadrak, and he said,"It meets the criteria of the Two Shaykhs." This statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin Az-Zubayr, Ibn `Abbas, `Ata', Tawus, Mujahid, Ibrahim An-Nakha`i, Imam Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqatil bin Hayyan.
This opinion was preferred by Ibn Jarir who said, "It is a common practice to call two months and a part of the third month as `months'.
This is similar to the Arab's saying, `I visited such and such person this year or this day.' He only visited him during a part of the year and a part of the day.
Allah said: فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ ( But whosoever hastens to leave in two days, there is no sin on him. ) In this case, one will only be hastening for one and a half days." Allah then said: فَمَن فَرَضَ فِيهِنَّ الْحَجَّ ( So whosoever intends (Farada ) to perform Hajj therein ( by assuming Ihram ),) meaning that one's assuming the Ihram requires a Hajj, for the person is required to complete the rituals of Hajj after assuming Ihram.
Ibn Jarir said that Al-`Awfi said, "The scholars agree that ( Farada ) `intends' mentioned in the Ayah means it is a requirement and an obligation." `Ali bin Abu Talhah said that Ibn `Abbas said: f فَمَن فَرَضَ فِيهِنَّ الْحَجَّ ( So whosoever intends to perform Hajj therein (by assuming Ihram ), ) refers to those who assume Ihram for Hajj and `Umrah".
`Ata' said, "'Intends', means, assumes the Ihram." Similar statements were attributed to Ibrahim, Ad-Dahhak and others. Prohibition of Rafath ( Sexual Intercourse ) during Hajj Allah said: فَلاَ رَفَثَ ( He should not have Rafath ) This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse.
Allah's statement here is similar to His statement: أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ ( It is made lawful for you to have Rafath (sexual relations ) with your wives on the night of the fast.) ( 2:187 ) Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed.
Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech.
This is also the opinion of `Amr bin Dinar.
`Ata' also said that they used to even prevent talking ( or hinting ) about this subject.
Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath.
`Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women.
This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others. The Prohibition of Fusuq during Hajj Allah said: وَلاَ فُسُوقَ ( ...nor commit sin ) Miqsam and several other scholars related that Ibn `Abbas said, "It is disobedience." This is also the opinion of `Ata,' Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata' bin Yasar, `Ata' Al-Khurasani and Muqatil bin Hayyan. Ibn Wahb reported that Nafi` narrated that `Abdullah bin `Umar said, "Fusuq or sin mentioned in the Ayah ( 2:197 ) refers to committing what Allah has forbidden in the Sacred Area." Several others said that Fusuq means cursing others, they based this on the authentic Hadith:
«سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر»
( Cursing the Muslim is Fusuq, while fighting him is Kufr. ) `Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as Allah said: أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ( ...or impious (Fisq ) meat ( of an animal ) which is slaughtered as a sacrifice for others than Allah.) ( 6: 145 ) Ad-Dahhak said that Fusuq is insulting one another with bad nicknames. Those who said that the Fusuq means all types of disobedience are correct.
Allah has also prohibited committing injustice during the months of Hajj in specific, although injustice is prohibited throughout the year.
This is why Allah said: مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ ( ...of them four are sacred.
That is the right religion, so wrong not yourselves therein. ) ( 9:36 ) Allah said about the Sacred Area: وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ ( ...and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment. ) ( 22:25 ) It is recorded in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger ﷺ said:
«مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّه»
( Whoever performed Hajj to this (Sacred ) House and did not commit Rafath or Fusuq, will return sinless, just as the day his mother gave birth to him.) The Prohibition of arguing during Hajj Allah said: وَلاَ جِدَالَ فِي الْحَجِّ ( nor should there be Jidal during Hajj ) meaning, disputes and arguments.
Ibn Jarir related that `Abdullah bin Mas`ud said that what Allah said: وَلاَ جِدَالَ فِي الْحَجِّ ( ...nor dispute unjustly during the Hajj. ) means to argue with your companion ( or fellow ) until you make him angry.
This is similar to the the opinion that Miqsam and Ad-Dahhak related to Ibn `Abbas.
This is also the same meaning reported from Abu Al-`Aliyah, `Ata', Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir bin Zayd, `Ata' Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri. The Encouragement for Righteous Deeds and to bring Provisions for Hajj Allah said: وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ( And whatever good you do, Allah knows it. ) After Allah prohibited evil in deed and tongue, He encouraged righteous, good deeds, stating that He is knowledgeable of the good that they do, and He will reward them with the best awards on the Day of Resurrection. Allah said next: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( And take provisions (with you ) for the journey, but the best provision is At-Taqwa ( piety, righteousness ).) Al-Bukhari and Abu Dawud reported that Ibn `Abbas said, "The people of Yemen used to go to Hajj without taking enough supplies with them.
They used to say, `We are those who have Tawakkul ( reliance on Allah ).' Allah revealed this Ayah: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( And take provisions (with you ) for the journey, but the best provision is At-Taqwa ( piety, righteousness ).) Ibn Jarir and Ibn Marduwyah narrated that Ibn `Umar said, "When people assumed Ihram, they would throw away whatever provisions they had and would acquire other types of provisions.
Allah revealed: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( And take a provisions (with you ) for the journey, but the best provision is At-Taqwa ( piety, righteousness ).) Allah forbade them from this practice and required them to take flour and Sawiq ( a type of food usually eaten with dates ) with them." The Provisions of the Hereafter Allah said: فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( ...but the best provision is At-Taqwa (piety, righteousness ).) When Allah required mankind to supply themselves with what sustains them for the journeys of this life, He directed them to the necessary provisions for the Hereafter: Taqwa.
Allah said in another Ayah: وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ( ...and as an adornment; and the raiment of Taqwa, that is better. ) ( 7:26 ) Allah mentioned the material covering and then He mentioned the spiritual covering, which includes humbleness, obedience and Taqwa.
He also stated that the latter provision is better and more beneficial than the former. وَاتَّقُونِ يأُوْلِي الأَلْبَـبِ ( So fear Me, O men of understanding! ) meaning: `Fear My torment, punishment, and affliction for those who defy Me and do not adhere to My commands, O people of reason and understanding.'

(2:197) The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, *214 wickedness *215 and wrangling *216 during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding! *217

Hajj is [during] well-known months, so whoever meaning

*214).
In the state of consecration ( ihram ) the husband and wife are required to refrain not only from sexual intercourse but also from lascivious conversation ( and, for that matter, from any act which either stems from or is likely to stimulate sexual desire - Ed ).

*215).
Even though all sinful acts are evil, the sinfulness of such acts is aggravated when they are committed in the state of consecration ( ihram ).

*216).
In this state it is not even permitted to rebuke one's servant.

*217).
In the pre-Islamic Age of Ignorance it was considered an act of gross worldliness for anyone to carry provisions while on the Pilgrimage.
A pious man was expected to go to the House of God without any worldly goods.
This misconception is removed here and it is pointed out that abstention from carrying provisions is not necessarily an act of righteousness.
True righteousness lies in the fear of God, in abstaining from violating His commands, and in leading a pure and decent life.
If a pilgrim's conduct is not good and he resorts to wickedness the mere fact of not carrying provisions, thus parading his detachment from worldly goods, will do him no good.
For his wickedness he will suffer humiliation both in the sight of God and man, and his action will be a desecration of the religious duty for which he undertook the journey.
On the other hand, if a person's heart is full of the fear of God, and his moral conduct is good, he will be exalted by God and will be held in high esteem by human beings on his return from the Pilgrimage, regardless of the amount of provisions he carried.

 

When does Ihram for Hajj start Allah said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ ( The Hajj is (in ) the well-known months.) This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj.
This was reported from Ibn `Abbas, Jabir, `Ata', Tawus and Mujahid.
The proof for this is Allah's statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time ( before which one's prayer is not accepted ). Ash-Shafi`i recorded that Ibn `Abbas said, "No person should assume Ihram for Hajj before the months of the Hajj, for Allah said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ ( The Hajj is (in ) the well-known months.) Ibn Khuzaymah reported that Ibn `Abbas said, "No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months.
" This is an authentic narration and the Companion's statement that such and such is among the Sunnah is considered as a Hadith of the Prophet , according to the majority of the scholars.
This is especially the case when it is Ibn `Abbas who issued this statement, as he is the Tarjuman ( translator, interpreter, explainer ) of the Qur'an. There is a Hadith about this subject too.
Ibn Marduwyah related that Jabir narrated that the Prophet said: «لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج» ( No one should assume Ihram for Hajj, but during the months of Hajj. ) The chain of narrators for this Hadith is reasonable.
Ash-Shafi`i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin `Abdullah being asked, "Does one assume Ihram for Hajj before the months of the Hajj" He said, "No." This narration is more reliable than the narration that we mentioned from the Prophet .
In short, this statement is the opinion of the Companion, supported by Ibn `Abbas' statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj.
Allah knows best. The Months of Hajj Allah said: أَشْهُرٌ مَّعْلُومَـتٌ ( ...the well-known months. ) Al-Bukhari said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten days of Dhul-Hijjah.
This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn `Umar, who said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ ( The Hajj (pilgrimage ) is ( in ) the well-known ( lunar year ) months.) "which are Shawwal, Dhul-Qa`dah and the ( first ) ten days of Dhul-Hijjah." Its chain is Sahih.
Al-Hakim also recorded it in his Mustadrak, and he said,"It meets the criteria of the Two Shaykhs." This statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin Az-Zubayr, Ibn `Abbas, `Ata', Tawus, Mujahid, Ibrahim An-Nakha`i, Imam Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqatil bin Hayyan.
This opinion was preferred by Ibn Jarir who said, "It is a common practice to call two months and a part of the third month as `months'.
This is similar to the Arab's saying, `I visited such and such person this year or this day.' He only visited him during a part of the year and a part of the day.
Allah said: فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ ( But whosoever hastens to leave in two days, there is no sin on him. ) In this case, one will only be hastening for one and a half days." Allah then said: فَمَن فَرَضَ فِيهِنَّ الْحَجَّ ( So whosoever intends (Farada ) to perform Hajj therein ( by assuming Ihram ),) meaning that one's assuming the Ihram requires a Hajj, for the person is required to complete the rituals of Hajj after assuming Ihram.
Ibn Jarir said that Al-`Awfi said, "The scholars agree that ( Farada ) `intends' mentioned in the Ayah means it is a requirement and an obligation." `Ali bin Abu Talhah said that Ibn `Abbas said: f فَمَن فَرَضَ فِيهِنَّ الْحَجَّ ( So whosoever intends to perform Hajj therein (by assuming Ihram ), ) refers to those who assume Ihram for Hajj and `Umrah".
`Ata' said, "'Intends', means, assumes the Ihram." Similar statements were attributed to Ibrahim, Ad-Dahhak and others. Prohibition of Rafath ( Sexual Intercourse ) during Hajj Allah said: فَلاَ رَفَثَ ( He should not have Rafath ) This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse.
Allah's statement here is similar to His statement: أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ ( It is made lawful for you to have Rafath (sexual relations ) with your wives on the night of the fast.) ( 2:187 ) Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed.
Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech.
This is also the opinion of `Amr bin Dinar.
`Ata' also said that they used to even prevent talking ( or hinting ) about this subject.
Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath.
`Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women.
This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others. The Prohibition of Fusuq during Hajj Allah said: وَلاَ فُسُوقَ ( ...nor commit sin ) Miqsam and several other scholars related that Ibn `Abbas said, "It is disobedience." This is also the opinion of `Ata,' Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata' bin Yasar, `Ata' Al-Khurasani and Muqatil bin Hayyan. Ibn Wahb reported that Nafi` narrated that `Abdullah bin `Umar said, "Fusuq or sin mentioned in the Ayah ( 2:197 ) refers to committing what Allah has forbidden in the Sacred Area." Several others said that Fusuq means cursing others, they based this on the authentic Hadith: «سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر» ( Cursing the Muslim is Fusuq, while fighting him is Kufr. ) `Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as Allah said: أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ( ...or impious (Fisq ) meat ( of an animal ) which is slaughtered as a sacrifice for others than Allah.) ( 6: 145 ) Ad-Dahhak said that Fusuq is insulting one another with bad nicknames. Those who said that the Fusuq means all types of disobedience are correct.
Allah has also prohibited committing injustice during the months of Hajj in specific, although injustice is prohibited throughout the year.
This is why Allah said: مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ ( ...of them four are sacred.
That is the right religion, so wrong not yourselves therein. ) ( 9:36 ) Allah said about the Sacred Area: وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ ( ...and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment. ) ( 22:25 ) It is recorded in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger ﷺ said: «مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّه» ( Whoever performed Hajj to this (Sacred ) House and did not commit Rafath or Fusuq, will return sinless, just as the day his mother gave birth to him.) The Prohibition of arguing during Hajj Allah said: وَلاَ جِدَالَ فِي الْحَجِّ ( nor should there be Jidal during Hajj ) meaning, disputes and arguments.
Ibn Jarir related that `Abdullah bin Mas`ud said that what Allah said: وَلاَ جِدَالَ فِي الْحَجِّ ( ...nor dispute unjustly during the Hajj. ) means to argue with your companion ( or fellow ) until you make him angry.
This is similar to the the opinion that Miqsam and Ad-Dahhak related to Ibn `Abbas.
This is also the same meaning reported from Abu Al-`Aliyah, `Ata', Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir bin Zayd, `Ata' Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri. The Encouragement for Righteous Deeds and to bring Provisions for Hajj Allah said: وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ( And whatever good you do, Allah knows it. ) After Allah prohibited evil in deed and tongue, He encouraged righteous, good deeds, stating that He is knowledgeable of the good that they do, and He will reward them with the best awards on the Day of Resurrection. Allah said next: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( And take provisions (with you ) for the journey, but the best provision is At-Taqwa ( piety, righteousness ).) Al-Bukhari and Abu Dawud reported that Ibn `Abbas said, "The people of Yemen used to go to Hajj without taking enough supplies with them.
They used to say, `We are those who have Tawakkul ( reliance on Allah ).' Allah revealed this Ayah: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( And take provisions (with you ) for the journey, but the best provision is At-Taqwa ( piety, righteousness ).) Ibn Jarir and Ibn Marduwyah narrated that Ibn `Umar said, "When people assumed Ihram, they would throw away whatever provisions they had and would acquire other types of provisions.
Allah revealed: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( And take a provisions (with you ) for the journey, but the best provision is At-Taqwa ( piety, righteousness ).) Allah forbade them from this practice and required them to take flour and Sawiq ( a type of food usually eaten with dates ) with them." The Provisions of the Hereafter Allah said: فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى ( ...but the best provision is At-Taqwa (piety, righteousness ).) When Allah required mankind to supply themselves with what sustains them for the journeys of this life, He directed them to the necessary provisions for the Hereafter: Taqwa.
Allah said in another Ayah: وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ( ...and as an adornment; and the raiment of Taqwa, that is better. ) ( 7:26 ) Allah mentioned the material covering and then He mentioned the spiritual covering, which includes humbleness, obedience and Taqwa.
He also stated that the latter provision is better and more beneficial than the former. وَاتَّقُونِ يأُوْلِي الأَلْبَـبِ ( So fear Me, O men of understanding! ) meaning: `Fear My torment, punishment, and affliction for those who defy Me and do not adhere to My commands, O people of reason and understanding.'

( The pilgrimage is (in ) the well known months) ritual consecration for the pilgrimage takes place in the well known months of Shawwal, Dhu’l-Qa’da, and the first ten days of Dhu’l-Hijja, ( and whoever is minded to perform the pilgrimage therein ) whoever enters in a state of ritual consecration in these months ( there is (to be ) no lewdness) no sexual intercourse once in a state of ritual consecration ( nor abuse ) no verbal abuse or name calling ( nor angry conversation ) between one person and another ( on the pilgrimage ) when in a state of ritual consecration; it is also said that this means: there is to be no heated argument about the obligatoriness of the pilgrimage. ( And whatsoever good ye do ) whatever you abstain from whether it is lewdness, abuse or angry conversation in the Sacred Precinct ( Allah knoweth it ) Allah will accept it. ( So make provision for yourselves ) O people of sound minds, from the provision of this world; Allah says here: take from the provisions of this world, O people of sound minds, what is enough to spare you from asking others, otherwise just trust in Allah; ( for the best provision to ward off evil ) for trust in Allah is the best provision in this world. ( Therefore keep your duty unto Me ) fear Me in the Sacred Precinct, ( O men of understanding ). This verse was revealed about some people from the Yemen who used to perform the pilgrimage without taking any provisions with them. As a consequence, they used to wrongfully obtain provisions from the settlements they found on their way and hence Allah now prohibited them from doing so.

The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!

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