Umrah in Ramadan is Equivalent to Hajj
Al-Bukhaari (1782) and Muslim (1256) reported that Ibn ‘Abbas said: The Messenger of Allah (PBUH) said to a woman from Ansaar – Ibn ‘Abbas, stated her name but I fail to recall it
“What kept you from performing Hajj with us?”
She replied: We only have two camels and my husband and my son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said:
“When Ramadaan comes, go for Umrah, for Umrah in (Ramadan) is equivalent to Hajj.”
The scholars have varied opinions regarding the one who reaches the virtue declared in the hadith. There are three sentiments:
- That this hadith relates only to the woman who was spoken to by the Prophet (PBUH). Among those who preferred this understanding was Sa’eed ibn Jubayr among the Taabi’een, as was described from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence mentioned in support of this opinion is the hadith of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allaah (PBUH) said this to me and I do not know whether it was just for me or for all people. Told by Abu Dawood (1989), but this version is da’eef (weak); it was ranked as da’eef by al-Albaani in Da’eef Abu Dawood.
- That this virtue is reached by the one who plans to do Hajj but is unable to perform Hajj, then he makes up for it by doing Umrah in Ramadan. For by merging the intent to do Hajj with performance of Umrah in Ramadan, he achieves the reward of performing one Hajj with the Prophet (PBUH).Ibn Rajab said in Lataa’if al-Ma’aarif (p. 249). It should be eminent that the one who is unable to do a good deed and repentances and desires that he could do it will get the reward same of the one who does it – and he mentioned a few instances of that – Some women missed out on doing Hajj with the Prophet (PBUH), and when he came they asked him about what would constitute for that Hajj, and he said:
“Do Umrah in Ramadan, for ‘Umrah in Ramadan is equivalent to Hajj or to Hajj with me (The Prophet).”
Ibn Katheer said something related in his Tafseer (1/531). This view was cited by Shaykh al-Islam Ibn Taymiyah as something possible in Majmoo’ al-Fataawa (26/293-294).
- The view of the scholars of the four madhhabs and others, that the virtue stated in this hadith is general in sense and relates to everyone who does umrah in the month of Ramadan. Umrah at that time is equal to Hajj for all people, not only for a few people or in certain conditions.
Reference: Radd al-Muhtaar (2/473); Mawaahib al-Jaleel (3/29); al-Majmoo’ (7/138); al-Mughni (3/91); al-Mawsoo’ah al-Fiqhiyyah (2/144). The most precise of these opinions – and Allah knows best – is the last one, and the virtue is general in sense and is achieved by all those who do umrah in Ramadan. This is specified by the following:
- The hadith was told from a number of the Sahabah. Al-Tirmidhi believed regarding this issue from Ibn ‘Abbas, Jaabir, Abu Hurayrah, Anas and Wahb ibn Khanbash. Maximum accounts of this hadith does not report the name of woman who asked the question.
- The act of individuals throughout the periods, namely the Sahabah, Taabi’een, scholars and righteous people, who have always been keen to perform umrah in Ramadan so that they may achieve this reward.
As for the notion that the virtue could only be achieved by one who was unable to perform Hajj that year because of some obstacle, it may be said that if a person sincerely planned and determined to do Hajj, and acquired the proper resources, then was barred by something that was beyond his control, then Allah will declare the reward for that deed because of his intent. So how the Prophet (PBUH) could mark the reward restricted upon doing some supplementary act, namely performing umrah in Ramadan, when the genuine intent is adequate to achieve the reward?
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Article by: hajjumradirect.com