6 Virtues and Rulings for Performing `Umrah in Ramadan

First: The Virtue of Performing `Umrah in Ramadan

Al-Bukhari and Muslim narrated from `Ata’ who said: I heard Ibn `Abbas saying, “Allah's Messenger (peace be upon him) asked an Ansari woman (Ibn `Abbas named her but `Ata’ forgot her name), 'What prevented you from performing Hajj with us?' She replied, 'We have a camel and the father of so-and-so and his son (i.e. her husband and her son) rode it and left one camel for us to use for irrigation.' He said (to her), 'Perform `Umra when Ramadan comes, for `Umra in Ramadan is equal to Hajj (in reward),' or said something similar.”

In another narration, Ibn `Abbas said: When the Prophet (peace be upon him) returned after performing his Hajj, he asked Um Sinan Al-Ansari, “What did forbid you to perform Hajj?” She replied, “Father of so-and-so (i.e. her husband) had two camels and he performed Hajj on one of them, and the second is used for the irrigation of our land.” The Prophet (peace be upon him) said (to her), “Perform `Umra in the month of Ramadan, (as it is equivalent to Hajj” or Hajj with me (in reward).

This hadith emphasizes the Prophet’s encouragement of `Umrah and affirms that performing `Umrah in Ramadan equals a Hajj with the Prophet (peace and blessings be upon him) in reward.

In Sunan Abu Dawud, with a chain of narration authenticated by Al-Albani, Umm Ma`qil (may Allah be pleased with her) said: “Messenger of Allah, I am a woman who has become aged and ill. Is there any action which would be sufficient for me as my hajj?” He replied: “`Umrah performed during Ramadan is sufficient as hajj.”

Second: The Ruling on Performing `Umrah in Ramadan

The Kuwaiti Encyclopedia of Fiqh explains that performing `Umrah in the month of Ramadan is recommended and encouraged due to its virtue and reward. ⁽¹⁾ It equals a Hajj with the Prophet (peace and blessings be upon him) in reward.

Therefore, Muslims should give special attention to performing `Umrah in Ramadan because of its immense virtue and abundant reward. ⁽²⁾

Third: Following the Righteous Predecessors (Salaf)

The virtue of `Umrah in Ramadan is further demonstrated by the eagerness of the Companions, the followers (Tabi`in), and their followers to perform it during this month, hastening toward it after the Prophet’s indication of its special merit.

In the Musannaf of Ibn Abi Shaybah, it is reported from Ibn Khuthaym that Sa`id Ibn Jubayr and Mujahid used to perform `Umrah during Ramadan from Al-Ji`ranah.

It also reports from `Abdul-Malik Ibn Abi Sulayman who said: “`Ata’ and I set out in Ramadan and entered into ihram from Al-Ji`ranah.” ⁽³⁾

Abu Bakr Ibn `Abdur-Rahman would only perform `Umrah during the last ten nights of Ramadan. ⁽⁴⁾

Fourth: Does `Umrah in Ramadan Replace the Obligation of Hajj?

Ibn Hajar stated that the Ummah’s scholars have unanimously agreed that `Umrah does not suffice in place of the obligatory Hajj. ⁽⁵⁾

In `Awn Al-Ma`bud, it is explained that `Umrah in Ramadan equals Hajj in reward, but it does not replace the obligation of Hajj. There is consensus that performing `Umrah does not fulfill the obligatory Hajj. ⁽⁶⁾

Fifth: The Secrets Behind the Multiplied Reward of `Umrah in Ramadan

Ramadan is unlike any other month. It contains fasting, night prayer, Laylatul-Qadr, i`tikaf, and the answering of supplications. This applies to all places and all Muslims. However, in Makkah and at the Sacred House, the honor of place combines with the honor of time, which increases the reward of deeds.

The scholar Mulla `Ali Al-Qari explained regarding the multiplication of the reward of `Umrah to equal that of Hajj: this is an emphatic encouragement by likening a lesser act to a greater one. It indicates that the virtue of worship increases with the virtue of time, encompassing both its days and nights. ⁽⁷⁾

Ishaq Ibn Rahawayh said that the meaning of the hadith is similar to the narration that “Qul Huwa Allahu Ahad” (surah Al-Ikhlas) equals one-third of the Quran.

Ibn Al-`Arabi said: This hadith about `Umrah is authentic and represents a virtue and blessing from Allah, as `Umrah attained the rank of Hajj by being combined with Ramadan. ⁽⁸⁾

Ibn Al-Mulaqqin stated: The reward of deeds increases with the increase in the honor of the time, or through sincerity of intention and presence of heart. Through the blessing of Ramadan, this special virtue was achieved. ⁽⁹⁾

Al-Zuhri said: One tasbih in Ramadan is better than seventy outside of it. ⁽¹⁰⁾

Sixth: Why Did the Prophet Not Perform `Umrah in Ramadan?

Ibn Hajar said: The Prophet (peace and blessings be upon him) only performed `Umrah during the months of Hajj, although the virtue of `Umrah in Ramadan has been established. Which then is superior?

What appears to be the case is that for others besides the Prophet (peace be upon him), performing `Umrah in Ramadan is superior. As for him (peace and blessings be upon him), what he did is superior in his case, because his actions served to demonstrate the permissibility of what the people of ignorance (Jahiliyyah) used to prohibit. He intended to refute them through both word and action. If something had been disliked for others, it would have been superior in his case. And Allah knows best.

It is also possible that he (peace and blessings be upon him) was occupied in Ramadan with acts of worship that were more important than `Umrah. He may have feared hardship upon his Ummah, for had he performed `Umrah in Ramadan, they would have hastened to follow him despite the difficulty of combining `Umrah with fasting. He used to leave certain acts he loved to do out of fear that they might become obligatory upon his Ummah and out of concern for imposing hardship upon them. ⁽¹¹⁾

For Further Reading:

• 5 Tips for Time Management in Ramadan
• Ramadan: A Shield Against Vices
• Happy Marriage in Ramadan
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Footnotes:

1. Ad-Dur Al-Mukhtar: Ibn `Abdin (2/207), and see also: Al-Mawsu`ah Al-Fiqhiyyah Al-Kuwaytiyyah (30/324).
2. Ad-Din Al-Khaliṣ Aw Irshad Al-Khalq Ila Din Al-Ḥaqq (9/225).
3. Muṣannaf Ibn Abi Shaybah (3/158).
4. Tarikh Abi Zar`ah Ad-Dimashqi, p. 314.
5. Fath Al-Bari: Ibn Ḥajar (3/604).
6. `Awn Al-Ma`bud Fi Sharh Sunan Abi Dawud (5/323).
7. Mirqat Al-Mafatiḥ Sharh Mishkat Al-Masabih (5/1742).
8. Al-Kawkab Al-Wahhaj Sharh Sahih Muslim Ibn Al-Ḥajjaj (14/182).
9. At-Tawdih Li-Sharh Al-Jami` As-Sahih (12/231).
10. Narrated by At-Tirmidhi (3472).
11. Fath Al-Bari: Ibn Ḥajar (3/605).

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