this ‘umrah among many people.

The point is that all his ‘umrahs took place during the months of Hajj, contrary to the practice of the polytheists. They disapproved of performing ‘umrah during the months of Hajj and would say, “It is among the gravest acts of wickedness.” This undoubtedly shows that performing ‘umrah during the months of Hajj is better than performing it in Rajab.

Whether it is preferable to performing ‘umrah in Ramadan, however, requires consideration. It is authentically reported that, when Umm Ma‘qil missed performing Hajj with him, he instructed her to perform ‘umrah in Ramadan and told her that an ‘umrah in Ramadan is equivalent to a Hajj (1).

Moreover, ‘umrah in Ramadan brings together the best of times and the best of places. Yet Allah would only have chosen for His Prophet’s ‘umrahs the most fitting and appropriate times. Thus, performing ‘umrah during the months of Hajj is comparable to performing Hajj during its appointed months. Allah has singled out these months for this act of worship and appointed them as its time. ‘Umrah is a lesser Hajj, so the months of Hajj are the most fitting time for it, and Dhū al-Qa‘dah is the middle one of these months. This is a matter in which Allah’s guidance should be sought; anyone with further knowledge should offer guidance on it.

It may be said that, during Ramadan, the Messenger of Allah, may Allah bless him and grant him peace, occupied himself with acts of worship more important than ‘umrah. He could not combine those acts of worship with ‘umrah, so he postponed ‘umrah until the months of Hajj and devoted himself fully to those acts of worship (2) during Ramadan,