for him by performing Hajj, or not? Has anyone reported any disagreement on this matter, or not?”

He replied:

All praise is due to Allah, Lord of the worlds.

Scholars hold two well-known views on whether ‘umrah is obligatory. Both are attributed to al-Shāfi‘ī and transmitted from Ahmad. The well-known position among their followers is that it is obligatory. However, the majority, including Mālik and Abū Hanīfah, hold that it is not obligatory. Both views are reported from some of the Companions. The stronger view is that ‘umrah is not obligatory, and that someone who performs Hajj without performing ‘umrah owes nothing, whether he omitted ‘umrah deliberately or forgetfully.

This is because Allah has prescribed in His Book only pilgrimage to the House, saying:

“Pilgrimage to the House is a duty owed to Allah by people.”

The word Hajj in the Quran does not include ‘umrah. Rather, when He—glorified be He—intends ‘umrah, He mentions it alongside Hajj, as in His words:

“Complete Hajj and ‘umrah for Allah.”

And His words:

“Whoever performs Hajj to the House or performs ‘umrah, there is no blame upon him for passing between them.”

Thus, when He commanded completion, He commanded the completion of both Hajj and ‘umrah. By common agreement, this verse was revealed in the year of al-Hudaybiyyah, year 6. The verse in Āl ‘Imrān was revealed later, in year 9 or 10, and it establishes the obligation of Hajj. Hence, the more correct of the two views is that Hajj became obligatory at that later time.

Those who say that it became obligatory in year 6 rely on the verse commanding completion. This is mistaken, for the verse only commands those who have begun these rites to complete them; it does not command them to undertake Hajj or ‘umrah in the first place. The Prophet—may Allah bless him and grant him peace—undertook the ‘umrah of al-Hudaybiyyah before this