SURAH 2 VERSES 197-198
“For Hajj are months well known. If anyone undertakes that duty therein Let there be no obscenity, nor wickedness; nor wrangling in the Hajj. And whatever good you do, (be sure) that Allah knows it. And take a provision (with you) for the journey, but the best provisions right conduct. So fear Me, O you that are Wise. It is no crime in you if you seek of the bounty of your Lord (during pilgrimage)".
There are several rules guiding the practice of hajj and this passage contains much of those relating to its timings and the standard of morality which has to be observed in the course of hajj as well as the fear of Allah that attends the journey. "For Haii are months well known ... " There is an appointed time for pilgrimage, which extends over certain months that are well known, namely Shawwal, Dhul-Qa'da and first ten days of Dhul-Hijja. Hence, to go into Ihram for the purpose of hajj is not valid unless done in these months.
The standard morality rule forms the theme of the second part of this verse: "Let there be no obscenity, wickedness, nor wrangling." He who undertakes the pilgrimage in these known months must observe this rule of morality. 'Obscenity', in this context, is to speak about sexual intercourse and all that is associated with it while on hajj; wrangling means heated argument until one party angers the other; wickedness is to commit any sin, whether serious or not.
The injunction to abstain from all these means to abstain from everything which conflicts with the atmosphere of total devotion to Allah in this period, and to be extra careful not to disobey Him. It also means to elevate oneself above all that is worldly and to train oneself to seek the pleasure of Allah, disregarding everyone else, and to conduct oneself with the necessary humility when one is present in His Sacred Mosque; when one goes there having discarded all that relates to worldly position or possessions, including ordinary clothes.
Having stated the order to abstain from everything unseemly, the verse goes on to encourage doing everything which is good: "Whatever good you do Allah knows it". It is sufficient for the believer to remember that Allah knows what he does arid sees him as he does it for this to be a great incentive to do good. Indeed, the realization that Allah sees his action and is aware of it is in itself, to the believer, a reward which precedes his actual reward.
The believers are then called upon to provide for themselves, physically and spiritually, for the journey of pilgrimage. "...And take a provision (with you) for the journey, but the best provisions is right Conduct ..." It has been reported that some people from the Yemen used to leave home for pilgrimage without taking with them any provisions for their sustenance. They used to say: "Would Allah not provide for us when we undertake a journey of pilgrimage to His House?"
In the first place, this is contrary to the nature of Islam, A religion which orders its followers to make all the necessary and-practical preparations arid, at the same time turn to Allah and rely on Him totally. Also, the statement smacks of impoliteness. Pilgrimage is not a favour unto Allah. It isn't a case of 'I rub your palm, you rub mine'. Hence, the believers are directed to make provision for themselves, of both types which are necessary for both body and soul.
This is coupled with an emphasis to maintain the fear of Allah: "And take a provision (with you) for the journey, but the best provisions is right conduct. So fear Me, O you that are wise".To fear Allah and to be always conscious of Him is real sustenance for hearts and souls; they are nourished by it, and they feel stronger and more sublime with it.. It is, indeed, the provision with which they achieve safety. Those endowed with insight are the first to appreciate this directive to fear Allah, and are the best to benefit by this provision.
It is reported that Abu Ummamah al-Taimi put this question to Ibn Umar: "We offer things and services for hire, is our pilgrimage valid in this case?" He said: 'Do you not make tawafin the Sacred House, do righteous deeds, fulfil the duty of stoning at the Jamrahs, and shave your heads? When 1 answered in the affirmative, Ibn Umar said: 'A man came to the Prophet (PBUH) and put to him the same question you have just asked me. The Prophet (PBUH) did not answer him until Angel Jibril came down with this verse: "It is no crime ill you if you seek of the bounty of your Lord (during pilgrimage)".
So, there is a general permission to trade during pilgrimage. The Qur' an describes all these practices as seeking the bounty of Allah. Hence, anyone who practices any of these activities, seeking to earn some income, should feel that he seeks of Allah's bounty and that whatever he gets is given to him Allah. When this feeling is established with the believer as he seeks to make some money, he feels that he is still in a state of worship which does not conflict with the major act of worship he is doing, namely pilgrimage, since, in both, he turns his face toward Allah. When Islam has made sure of establishing these feelings in the heart of the believer, it leaves him to do and act as he pleases, for every action he does is an act of worship.