“Whoever undertakes therein the pilgrimage” (Qur’an 2:197)—that is, whoever firmly resolves upon it and enters the state of ihram—makes it obligatory upon himself, even if before that it was only intended as a voluntary act.

Imam al-Shafi‘i and those who share his view cite this verse to prove that one may not enter ihram for Hajj before the months of Hajj begin. Yet it may equally be said that the verse supports the majority position, which deems ihram valid even before those months; for Allah’s words, “Whoever undertakes therein the pilgrimage,” imply that the obligation can occur both within and outside those months—otherwise the qualifying phrase would serve no purpose.

“So let there be no rafath, no fisuq, and no jidal during the pilgrimage.” In other words, you must magnify the sanctity of your ihram—especially when assumed in its appointed months—and guard it from anything that would invalidate or diminish it. Rafath denotes sexual intercourse and everything that leads to it, in deed or in speech, particularly the discussion of marriage matters in the presence of women.

“Nor any fisuq,” that is, every kind of sin, including the specific prohibitions of ihram.

“Nor any jidal,” meaning quarreling, wrangling, and contention, for such behavior stirs up evil and breeds enmity. The purpose of Hajj is humility and brokenness before Allah, drawing near to Him through every possible act of devotion, and avoiding every sin. When performed in that manner the pilgrimage is accepted (mabrūr), and “an accepted Hajj has no reward except Paradise.” (1) Although these acts are forbidden at all times and in every place, their prohibition is even more emphatic during Hajj.

Know, moreover, that drawing near to Allah cannot be achieved by merely abandoning sin unless one also fulfills the commandments. Hence Allah followed with His words, “And whatever good you do, Allah knows it.” The preposition min here signals comprehensive inclusivity, so every form of worship and every good deed falls under this divine promise.