Bukhari

Hadith Commentary:

➊ To adopt trade as an occupation is not a curse.
The trade that is intended here is that in which one becomes heedless of Allah, and lawful sustenance (rizq halal) has been declared as the bounty of Allah (fazlullah).
Even during the season of Hajj, permission for it has been given.
From this, the great importance of trade is clearly established.

Hadith Commentary:
➊
‘Ukaz, Majinnah, and Dhu’l-Majaz were famous commercial markets of the Arabs, where people would gather for the purpose of trade. ‘Ukaz was the largest of these markets, located near Qarn al-Manazil between Nakhla and Ta’if.
It would begin with the sighting of the crescent of Dhu’l-Qa‘dah and would last for twenty days.
The market called Majinnah was held near Marr al-Zahran and would be set up for the remaining ten days of Dhu’l-Qa‘dah, and as soon as the crescent of Dhu’l-Hijjah was sighted, it would be concluded.
The market of Dhu’l-Majaz was held at a distance of one farsakh from the plain of ‘Arafat, and would begin on the first of Dhu’l-Hijjah and last until the eighth of Dhu’l-Hijjah.
After that, people would become occupied with the rites of Hajj.
(Fath al-Bari: 3/750)

➋
It is mentioned in the hadith that when the Quraysh forbade the Messenger of Allah (sallallahu alayhi wa sallam) from preaching, he would go during the Hajj season to the markets of Majinnah and ‘Ukaz and invite people to Islam. The ten years of Makkan life were spent in such difficulties.
(Musnad Ahmad: 3/322)
It should be noted that these three markets continued to exist even in the Islamic era, until the time of the Khawarij in 129 AH, when the market of ‘Ukaz came to an end. After that, the remaining markets also gradually ceased to exist.

➌
The noble Companions (radi Allahu anhum ajma‘in) considered trade during Hajj to be objectionable for two reasons:
a.
Since Hajj is the name of a sacred act of worship, they considered the mixing of trade with it to be contrary to sincerity of action. Therefore, they regarded the mixing of trade with the worship of Hajj as disliked (makruh).
b.
Since these markets were remnants of the era of ignorance (Jahiliyyah), the noble Companions (radi Allahu anhum ajma‘in) considered them a custom of Jahiliyyah and thus declared it sinful in Islam.
Allah, the Exalted, refuted this notion in this noble verse, stating that incidentally engaging in trade during Hajj is not a sin.
Nevertheless, the person whose intention and action are purely for Allah is superior to the one whose intention and action are mixed with trade and the like.

➍
At the end of the noble verse, the words "fi mawasim al-hajj" are not part of the verse.
Rather, they are explanatory words from Ibn ‘Abbas (radi Allahu anhu) himself, which he used to clarify the meaning and purport of the verse.
Such interpolated words are considered explanatory or exegetical in nature.
This absolutely does not mean that, according to the noble Companions (radi Allahu anhum ajma‘in), reciting the Qur’an by meaning (not verbatim) was permissible.
(al-Itqan: 1/77)