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! (Surah 2:197)
ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَٰتٌۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُۗ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰۚ وَٱتَّقُونِ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ
The Ayat in Surah Baqarah explains to us how a hajj is supposed to be. In this ayah Allah listed out conduct he expects from us during Hajj and if we truly are able to fulfill these expectations Allah has from us our Hajj becomes Hajj-e-Mabroor, which literally means a Hajj that is accepted by Allah.
The text is clear that pilgrimage may be undertaken only within a specified period of the year, which extends over the months of Shawwāl, Dhu’l-Qa’dah and the first ten days of Dhu’l-Ĥijjah, the last three months in the Islamic lunar year.
Once a commitment is made to perform the pilgrimage, by entering into the state of iĥrām during the pilgrimage months, the would-be pilgrim “must abstain from lewdness, all wicked conduct and wrangling.”
This is a call for total abstinence from all interests, preoccupations and behavior that are in conflict with, or distract from, the spirit of total devotion and obedience to Allah (SWT) which should prevail during pilgrimage. It entails rising above worldly pursuits, total devotion to Allah (SWT) alone, and seeking to acquire the necessary humility when conducting oneself at His Sacred Mosque. Donning the unsewn garments of iĥrām is the signal that the pilgrim has discarded all that relates to worldly position or possession, including ordinary clothes. Having pointed out what should be avoided, the sūrah conveys the reassurance that “Whatever good you do, Allah is well aware of it.”
This would be the greatest incentive for the believer to perform more good deeds, and to have God witness more of his devotion, which is in itself a source of contentment and recompense.
Allah (SWT) then calls on the pilgrims to provide for themselves, physically and spiritually, in preparation for the challenging and demanding experience of pilgrimage.
It has been reported that a group of Yemeni pilgrims set off for pilgrimage without carrying any provisions for the journey, claiming that, since they were intending to visit God’s Sacred House, He would surely provide for them. This conflicts directly with Islamic teaching that while one should rely on God and put one’s trust in Him, one should also seek the necessary practical means and take all measures to look after oneself. Furthermore, such an attitude smacks of impertinence towards God; the implication that God is obliged to provide is one of condescending arrogance. Hence the emphatic exhortation:
“Provide well for yourselves: the best provision of all is to be God-fearing. Fear Me, then, you who are endowed with insight.” (Ayat 197)
The fear of Allah (SWT) is a real source of both material and spiritual sustenance. It provides the human mind and body with strength, refinement and physical and moral support. Those with insight and understanding would be the first to appreciate this directive and benefit from divine provision. The sūrah outlines more pilgrimage rules. It explains that it is permitted for pilgrims to engage in trade or employment during the pilgrimage period. It also adds further elaboration of rituals.
لَيۡسَ عَلَيۡکُمۡ جُنَاحٌ اَنۡ تَبۡتَغُوۡا فَضۡلًا مِّنۡ رَّبِّکُمۡؕ
It is no offence for you to seek the bounty of your Lord during Pilgrimage.
This was another misconception entertained by the pre-Islamic Arabs. They considered it objectionable to do anything relating to one's livelihood during the Pilgrimage. In their view earning one's living was an act of pure worldliness and hence it was bad to indulge in it while engaged in the performance of a religious duty. The Qur'an refutes this and expounds the view that if a person strives to earn his living while observing fully the laws of God his action is tantamount to seeking Allah's grace and bounty.
Narrated Ibn `Abbas: `Ukaz, Mijanna and Dhul-Majaz were markets during the Pre-islamic Period. They (i.e. Muslims) considered it a sin to trade there during the Hajj time (i.e. season), so this Verse was revealed:-- "There is no harm for you if you seek of the Bounty of your Lord during the Hajj season." (Surah 2:198)
حَدَّثَنِي مُحَمَّدٌ، قَالَ أَخْبَرَنِي ابْنُ عُيَيْنَةَ، عَنْ عَمْرٍو، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ كَانَتْ عُكَاظٌ وَمَجَنَّةُ وَذُو الْمَجَازِ أَسْوَاقًا فِي الْجَاهِلِيَّةِ فَتَأَثَّمُوا أَنْ يَتَّجِرُوا فِي الْمَوَاسِمِ فَنَزَلَتْ {لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ} فِي مَوَاسِمِ الْحَجِّ.
Reference : Sahih al-Bukhari 4519; Book 65, Hadith 44; Vol. 6, Book 60, Hadith 44
It is no sin if a man sets out to seek God's good pleasure and during the same journey tries to combine that purpose with the quest for permissible worldly benefits.
Following are the virtues of HAJJ AL MABROOR:
Abu Hurairah (May Allah be pleased with him) reported: The Prophet (ﷺ) was asked: "Which deed is the best?" He (ﷺ) replied, "Faith in Allah and His Messenger." Then he was asked: "What is next?" He replied, "Jihad (holy fighting) in the Cause of Allah." Then he was asked, "What is after that?" He (ﷺ) replied, "Hajj Mabrur (an accepted pilgrimage)." [Al-Bukhari and Muslim].
وعنه قال: سئل النبي صلى الله عليه وسلم أي العمل أفضل؟ قال: "إيمان بالله ورسوله" قيل: ثم ماذا؟ قال: "الجهاد في سبيل الله" قيل ثم ماذا؟ قال: "حج مبرور" ((متفق عليه))
"المبرور" هو الذي لا يرتكب صاحبه فيه معصية.
Reference : Riyad as-Salihin 1273; Book 10, Hadith 3
Narrated `Aisha: (That she said), "O Allah's Messenger (ﷺ)! We consider Jihad as the best deed. Should we not fight in Allah's Cause?" He said, "The best Jihad (for women) is Hajj-Mabrur (i.e. Hajj which is done according to the Prophet's tradition and is accepted by Allah).
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا خَالِدٌ، حَدَّثَنَا حَبِيبُ بْنُ أَبِي عَمْرَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّهَا قَالَتْ يَا رَسُولَ اللَّهِ تُرَى الْجِهَادَ أَفْضَلَ الْعَمَلِ، أَفَلاَ نُجَاهِدُ قَالَ " لَكِنَّ أَفْضَلَ الْجِهَادِ حَجٌّ مَبْرُورٌ ".
Reference : Sahih al-Bukhari 2784; Book 56, Hadith 3; Vol. 4, Book 52, Hadith 43
Narrated Abu Huraira: The Prophet (ﷺ) said, "Whoever performs Hajj to this Ka`ba and does not approach his wife for sexual relations nor commit sins (while performing Hajj), he will come out as sinless as a newborn child, (just delivered by his mother).
حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَنْصُورٍ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم " مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ، وَلَمْ يَفْسُقْ، رَجَعَ كَيَوْمِ وَلَدَتْهُ أُمُّهُ ".
Reference : Sahih al-Bukhari 1820; Book 27, Hadith 15; Vol. 3, Book 28, Hadith 46