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Because of this excellence and the multiplied reward associated with good deeds performed there, travelling to the two sanctuaries and “saddling one’s mount” for them has been permitted. As for every other place, such a journey is not allowed—apart from al-Masjid al-Aqsa—because it, too, enjoys a special distinction and a multiplied reward.
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A righteous deed becomes more meritorious and its reward is increased by virtue of the time and place in which it is carried out.
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The Shaykh said: When one enters Madinah, he should proceed to the Prophet’s Mosque, pray there—one prayer in it is better than a thousand elsewhere, except al-Masjid al-Haram—and journeys are to be undertaken only to it, to al-Masjid al-Haram, and to al-Masjid al-Aqsa. This is established in the two Ṣaḥīḥs, and what the revealed texts and scholarly consensus prescribe is to set out for his Mosque with the intention of praying in it.
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The Shaykh said: He should send peace and blessings upon the Prophet while facing the chamber and with his back to the qiblah, according to most scholars, and he should also greet Abu Bakr and ʿUmar (may Allah be pleased with them). He must not make supplication while facing the chamber, for that is prohibited by consensus of the leading jurists, and it is disliked to raise one’s voice near his chamber, because its respect and sanctity are the same as during his lifetime.
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Ibn al-Qayyim said: Performing ʿumrah during the months of Hajj is unquestionably superior to any other time of the year—except Ramadan—for Allah would never choose for His Messenger anything but the most fitting and deserving times. All of the Prophet’s ʿumrahs (peace and blessings be upon him) occurred in the months of Hajj. These months were therefore singled out for this act of worship and designated as its season, and since ʿumrah is the “minor Hajj,” the most appropriate time for it is during the months of Hajj.
Scholarly disagreement:
Scholars have differed over whether the multiplied reward is confined to the prayer alone or whether it includes all righteous deeds; the correct view is that it is general. They have also differed over whether the multiplication is limited to al-Masjid al-Haram itself or extends to the entire sanctuary (ḥaram); the sound opinion is that it encompasses the whole ḥaram.