(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

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*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.