Tafsir of Al-Baqarah 2:197

Meaning: The time for Hajj.

"Months": It is a plural of shahr (month), like saying "The cold is two months." The "well-known months" are Shawwal, Dhu al-Qi'dah, and ten days of Dhu al-Hijjah according to Abu Hanifah. According to al-Shafi'i, they are Shawwal, Dhu al-Qi'dah, and nine days of Dhu al-Hijjah plus the night of the Day of Sacrifice (the 10th). According to Malik, they are the entirety of Dhu al-Hijjah.

If you ask: What is the benefit of timing Hajj to these months? I say: The benefit is that none of the acts of Hajj are valid except within them. Furthermore, according to al-Shafi'i, the ihram for Hajj does not take effect outside of them. According to Abu Hanifah, it does take effect, but it is disliked (makruh).

If you ask: How can two months and a portion of a third be called "months" (plural)? I say: A collective noun applies to anything beyond one, as evidenced by the Almighty’s saying: "If you two turn in repentance..." (At-Tahrim: 4). Therefore, there is no question here. It would only be a point of inquiry if it were said "three well-known months." It is said that a portion of a month is treated as the whole, just as one says, "I saw you in such-and-such a year," even if he only saw him for an hour of it.

If you ask: What is the basis for Malik’s position (which is also narrated from 'Urwah ibn al-Zubayr)? I say: They argued that 'Umrah is not recommended during these months according to 'Umar and Ibn 'Umar; it is as if these months are exclusively for Hajj, leaving no room for 'Umrah. It is narrated that 'Umar (may Allah be pleased with him) would strike people with his whip, forbidding them from performing 'Umrah during these months. He said to a man: "If you obey me, wait until you have entered the state of ihram for Hajj, then go out to Dhat 'Irq and enter ihram from there for 'Umrah." They also said that perhaps 'Urwah’s position allows for delaying the Tawaf al-Ziyarah until the end of the month.

"Well-known": Known to the people, not confusing to them. This indicates that the Shari'ah did not come to contradict what they already knew, but rather to confirm it.

"So whoever imposes Hajj upon himself therein": Whoever binds himself to it by the talbiyah or by marking and driving the sacrificial animal (according to Abu Hanifah), or by intention (according to al-Shafi'i).

"There is no rafath": No sexual intercourse, because it invalidates it, or no obscene speech.

"Nor fusuq": No exiting the boundaries of the Shari'ah. It is also said to mean insults and calling one another by offensive nicknames.

"Nor jidal": No arguing with companions, servants, or those hired for transport. One is commanded to avoid this, and it is mandatory to avoid it in all circumstances. However, during Hajj, it is uglier—like wearing silk during prayer or singing while reciting the Quran. The negation implies the obligation of its absence and that it is fitting that it should not exist.

The three negated items were read in the accusative (nasb) and the nominative (raf'). Abu 'Amr and Ibn Kathir read the first two in the nominative and the last in the accusative, treating the first two as a prohibition (as if saying: "Let there be no rafath or fusuq") and the third as an informative statement of the absence of jidal (as if saying: "There is no doubt or disagreement in Hajj"). This is because the Quraysh used to differ from the rest of the Arabs; they would stand at the Mash'ar al-Haram while the rest of the Arabs stood at 'Arafah. They would also advance the Hajj one year and delay it another (the Nasi'). Thus, it was returned to a single time, and the standing was returned to 'Arafah. Allah informed them that disagreement in Hajj had been lifted. The evidence that the prohibited act is rafath and fusuq—but not jidal—is the Prophet's (PBUH) saying: "Whoever performs Hajj and does not commit rafath or fusuq, he returns as the day his mother bore him," without mentioning jidal.

"And whatever good you do, Allah knows it": An encouragement toward good following the prohibition of evil. They should replace ugly speech with good, fusuq with righteousness and piety, and jidal with harmony and beautiful character. Or, it means that doing good is an expression of controlling oneself so that what was forbidden does not occur. This is supported by the Almighty’s saying: "And take provisions, but indeed, the best provision is piety."

Meaning: Make your provision for the Hereafter the avoidance of ugly deeds, for the best provision is avoiding them. It is said that the people of Yemen would not take provisions, saying, "We are those who rely on Allah (tawakkul), and we are performing Hajj to the House of Allah, will He not feed us?" They became a burden on the people, so this was revealed. Its meaning is: Take provisions and avoid begging for food, bothering people, and being a burden on them, for the best provision is piety.

"And fear Me": Fear My punishment.

"O you who possess intellect": Meaning that the essence of intellect is the fear of Allah. Whoever among the intelligent does not fear Him, it is as if he has no intellect.