‘And complete Hajj and ‘umrah for Allah.’

And ‘Ā’ishah said, ‘The reward for ‘umrah is commensurate with what it entails’—meaning, with the exertion and expense.”

He also cited the report from ‘Alī and ‘Umar:

“Completing it means entering ritual consecration for it from your family home.”

Abū Tālib said:

“I said to Ahmad, ‘Tāwūs said: “Those who perform ‘umrah from al-Tan‘īm—I do not know whether they are rewarded for it or punished.” He was asked, “Why would they be punished?” He replied, “Because a person leaves off circumambulating the House and goes four miles away. In the time he spends going out and returning from those four miles, he could have completed two hundred circuits. Every circuit he makes around the House is better than walking to no purpose.”’”

Thus Ahmad endorsed this statement of Tāwūs, which Abū Tālib cited in support of Ahmad’s statement. Abū Bakr narrated this in al-Shāfī.

‘Abd al-Razzāq related, with his chain of transmission, that Mujāhid said:

“‘Alī, ‘Umar and ‘Ā’ishah were asked about performing ‘umrah on the night of al-Hasbah. ‘Umar said, ‘It is better than nothing.’ He also said, ‘It is better than an atom’s weight.’ ‘Ā’ishah said, ‘The reward for ‘umrah is commensurate with the expense?’”

It is also reported that ‘Ā’ishah said:

“I would rather fast for three days or give charity to ten needy people than perform the ‘umrah that I performed from al-Tan‘īm.”

Tāwūs said:

“As for those who perform ‘umrah after Hajj, I do not know whether they are punished for it or rewarded.”

‘Atā’ ibn al-Sā’ib said:

“We performed ‘umrah after Hajj, and Sa‘īd ibn Jubayr reproached us for doing so.”

Others permitted it, but did not practise it. It is reported from Umm al-Dardā’ that she was asked