Ramadan, beginning at the prescribed boundary, is equivalent to a Hajj. It may be said that this applies to someone who intended to perform Hajj but was unable to do so: their intention to perform Hajj, together with their Umrah in Ramadan, would then be equivalent to a Hajj—not either one alone. Likewise, when a person does as much of a deed as they can, and would have completed it had they been able, they receive the same reward as someone who performed it in full.

Thus, in the two Sahīhs, the Prophet, may Allah bless him and grant him peace, said:

“When a servant falls ill or travels, the deeds they used to perform while healthy and resident are recorded for them.”

It is also reported from him in the Sahīh that he said:

“Whoever calls others to guidance will receive a reward equal to the rewards of those who follow him, without their rewards being diminished in the least.”

He said the same concerning misguidance. There is abundant evidence supporting this principle.

A similar example is his statement in the hadith narrated by Ibn Masʿūd from the Prophet, may Allah bless him and grant him peace:

“Perform Hajj and Umrah in succession, for they remove poverty and sins just as the bellows removes dross from iron, gold, and silver. An accepted Hajj has no reward but Paradise.”

It was narrated by al-Nasā’ī and al-Tirmidhī, who said: “This is a sound and authentic hadith.”

His words:

“Perform Hajj and Umrah in succession”

did not mean performing Umrah from Mecca. Had he meant that, the Companions would have obeyed his command, whether it conveyed an obligation or a recommendation. Nor can it be supposed of the Companions