Is it haram to do freelancing work with Israel company

Sources

• ✓ 2:198 · Al-Baqara

  2:198 · Muhammad Marmaduke Pickthall

  لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍۢ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ

  It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 2:198

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 2:198

  Recitation: The verse reads: "There is no blame upon you for seeking bounty from your Lord. Then when you depart from 'Arafat, remember Allah near the Sacred Monument (al-Mash'ar al-Haram). And remember Him as He has guided you; and indeed, those who were before you were surely astray." Language Notes: The term "jinaah" means hardship or difficulty in religion, specifically a deviation from the straight path. "Al-ibtigha'" means to seek or desire. The word "afadtum" derives from the idea of a vessel overflowing, implying a pouring forth. Thus, "afadtum" signifies that you depart from 'Arafat to Muzdalifah, indicating a dispersal from the congregation and number. The verb "afaada" is used in language to mean flow or pour; for example, the people are said to have "afadu" in speech when they rush and speak profusely. To pour water is to let it overflow; to strike with cups is also called "afaada" because the cups scatter. Similarly, camels are said to "afaadu" with their pots when they cast lots or scatter heavily. So, in language, "ifaada" always implies dispersal or abundance. 'Arafat is the name of the well-known plain where pilgrims must stand during Hajj. The Day of 'Arafat is the day pilgrims gather there. There are different accounts for the origin of the name "Arafat": - It may be so called because Prophet Ibrahim (peace be upon him) recognized it, as narrated from Ali and Ibn Abbas. - It could be because Adam and Eve met and recognized each other there after their separation, according to al-Dahhak and al-Suddi, also reported by our scholars. - The name might refer to its elevation and height, akin to how the word "roof" means an elevated place. - Another explanation is that Ibrahim saw the rituals through Gabriel and responded, "I knew, I knew," as narrated from 'Ata. - Ibn Abbas narrated that Ibrahim dreamt he was to sacrifice his son and worried about the matter (called "Yawm al-Tarwiyah"), and later realized it was from God, naming the subsequent day the Day of 'Arafat. - Another narration is that Gabriel told Adam there to confess his sin and acknowledge the rites. Therefore, the verse "Our Lord, we have wronged ourselves" refers to this and the place took the name 'Arafat. The Sacred Monument (al-Mash'ar al-Haram) is Muzdalifah, so named because it is a landmark for pilgrimage rites such as prayer and lodging, and is where pilgrims stay overnight and supplicate. It is called "Muzdalifah" because Gabriel instructed Ibrahim from 'Arafat to "advance to the Sacred Monument," thus it was named to indicate closeness or gathering. It is plural to signify it combines Maghrib and Isha prayers with one call to prayer and two sets of standing for prayer. Mina is so named because Ibrahim wished there that God would substitute a ram for his son and commanded him to sacrifice it as a ransom. Grammar: "Jinaah" is the subject of the negation "laysa," and its predicate is "alaikum" (upon you). The phrase "an tabtaghu" (to seek) is in the accusative case after the implied phrase "laysa 'alaykum jinaahun fi" (there is no blame upon you in). Hence, the meaning is: "There is no sin upon you for seeking." "'Arafat" is a proper noun referring to multiple contiguous sites. Although it is feminine and definite, it is treated as a plural collective noun, thus prevented from declension changes. It parallels the word "Muslimoon" in morphological treatment. It is usually vocalized with tanween (nunation), but sometimes the tanween is dropped by analogy to a singular noun; if dropped, the vowel under the ت is kasra (i), not fatha (a). The phrase "wa-in kuntum" here is a reduction of a heavier form indicated by the preposition Lam al-Ibtida; thus, the particle "in" does not function grammatically. The following phrase "wa-kuntum min qablihi lammin al-dhaalimeen" is not syntactically parsed because it follows a non-governing particle; it is joined as a conjunction meaning "and if you were before him among the misguided." Meaning: The opening phrase "There is no blame upon you for seeking bounty from your Lord" was explained by Ibn Abbas, Mujahid, al-Hasan, and 'Ata as lifting the blame from those who engage in trade during Hajj. Thus, it explicitly permits commerce during pilgrimage, as transmitted by our authorities. Alternatively, it may indicate allowance for workers or hired individuals during Hajj who feared their pilgrimage would not be valid if they worked or hired others. Another interpretation is that it means there is no blame upon the pilgrim to seek forgiveness from their Lord, as narrated by Jabir from Abu Ja'far (peace be upon him). The phrase "Then when you depart from 'Arafat" means once you have moved away after congregating there. "Remember Allah near the Sacred Monument (al-Mash'ar al-Haram)" indicates that standing at the Sacred Monument is an obligatory rite, as we have indicated before. This is evident because Allah commands remembrance there, and such command signals obligation of presence. The implied meaning is: "Once you depart from 'Arafat, be at Muzdalifah and remember Allah there." "And remember Him as He has guided you" means you should mention Allah with praise and gratitude commensurate with His guidance to you. Gratitude must match the favor in both greatness and smallness; it is not permissible to equate someone greatly blessed with one less so. The inferred meaning is to remember Him with reflection and remembrance corresponding to His guidance. The clause "And indeed, those who were before you were surely astray" signifies that prior peoples were misguided before this guidance came through Prophethood and Sharia.'