Is it a sin to postpone Umrah even though one is able (to perform it)?

It is truly surprising that some Muslims travel to various countries for holidays or tourism without ever having performed Umrah. They are able to save money and spend some of their wealth, yet they have never once visited the Holy Land. Some even deliberately postpone it without any valid excuse (udzur), despite meeting all the requirements to perform Umrah. There are also those who misunderstand the Sharia ruling of Umrah, believing that Umrah should only be performed when they feel they have been "called" or that there is a "calling." If they do not feel "called," they will not perform Umrah, even though all the prerequisites for performing Umrah have been fulfilled.

Umrah is a demand of the Sharia. There is no such concept as "being called" or "not yet called" in performing it. The standard for a person who must perform Umrah is determined by the Sharia, not by feeling. If a person is able and has fulfilled all the requirements to go (such as physical ability, round-trip costs, and maintenance expenses left for the family), then they are required to perform Umrah as long as there is no pressing excuse or need. Furthermore, the requirement to perform Umrah is only applicable at least once in a lifetime.

Imam Ibn Hubayrah said,

“They (the scholars) have agreed that performing Umrah once in a lifetime is legislated, just like Hajj.” (Ikhtilaf Al-Aimmah Al-‘Ulama, 1/287) So, what is the status of Umrah? What is the view of the scholars regarding its ruling? Is it permissible to postpone performing Umrah even though one is able and has fulfilled its conditions without any excuse? Generally, scholars are divided into 2 groups in viewing the status or ruling of Umrah. [1]

The First View

 Umrah is Obligatory or a Fundamental Duty (Fardhu), just like Hajj.

This is the opinion of the majority of scholars.[2] It is the new opinion (qawl jadid) of Imam Ash-Shafi’i, which is the famous and authentic view in the Shafi'i school,[3] the famous opinion of Imam Ahmad, followed by the majority of Hanbali scholars, and the authentic view in the Hanbali school.[4] This is the view of some major Maliki scholars such as Ibn Habib, Ibn Al-Jahm, and Ibn Al-Majishun[5], as well as the opinion of the Zhahiri school, Ishaq bin Rahwayh, Sufyan Ath-Thawri, and Al-Awza’i.[6] It is also the opinion of Imam Al-Bukhari.[7] Some Hanafi scholars also made it obligatory, although not to the same degree as Hajj according to the Hanafis.[8]

Imam An-Nawawi from the Shafi'is said,

“As for Umrah, is it a fundamental duty (fardhu) of Islam? In this matter, there are 2 famous opinions mentioned by the author of the book (Abu Ishaq As-Shirazi) complete with the evidence for each opinion. The authentic view, by agreement of the adherents (Shafi'i), is that it is a fundamental duty (fardhu), and this is what is stated in the latest opinion (qawl jadid) of Imam Ash-Shafi’i.” (Al-Majmu’ Syarh Al-Muhaddzab, 7/7) Imam Az-Zarkashi from the Hanbalis said,

“Is Umrah obligatory? There are 3 narrations (from Imam Ahmad). The most famous, and this is what the majority of the adherents (Hanbali) asserted: Yes.” (Syarh ‘ala Mukhtasar Al-Khiraqi, 3/27) Imam Al-Baji from the Malikis said,

“Similar to our opinion, Abu Hanifah holds that Umrah is not obligatory. While Ibn Habib and Abu Bakr bin Al-Jahm hold that it is a fundamental duty (fardhu), like Hajj.” (Al-Muntaqa Syarh Al-Muwattha, 2/235) Imam Ibn Al-‘Arabi Al-Maliki added,

“The two of them (Ibn Habib and Abu Bakr bin Al-Jahm) are upon the Shafi'i school's position in this matter.” (Al-Masalik fi Syarh Muwattha Malik, 4/345) Imam Abu Al-Layth As-Samarqandi from the Hanafis said,

“Our mashayikh (scholars) differed. Some of them view Umrah as a confirmed Sunnah (sunnah muakkadah), and some view its ruling as obligatory (wajib). These two opinions are close in meaning.” (Tuhfah Al-Fuqaha, 1/392) It should be noted that the Hanafis differentiate between the terms fardhu and wajib [9]. Some Maliki scholars mentioned that the opinion making Umrah obligatory among the Malikis is an odd (ganjil) opinion.[10]

Evidence & Argumentation

The evidence for this opinion is the Qur'an and the Sunnah. From the Qur'an is the saying of Allah Ta’ala,

“And complete the Hajj and Umrah for Allah....” (Al-Baqarah: 196) The Companion Abdullah bin ‘Abbas said regarding this verse,

“By the One in whose Hand is my soul! Indeed, Umrah is its companion (qarinah) in the Book of Allah.” (AR. Ash-Shafi’i in Al-Umm, 2/145) The argumentation is that Umrah is also obligatory because it is paired with Hajj when commanded to be completed. Meanwhile, all Muslims agree that Hajj is obligatory. This is further strengthened by the narration of the Messenger of Allah’s letter to the people of Yemen as narrated by Amru bin Hazm, which includes,

“And indeed, Umrah is the minor Hajj.” (HR. Al-Hakim in Al-Mustadrak: 1447 and Ibn Hibban in his Sahih: 6559) The narration regarding this letter of the Messenger of Allah is weakened by some reputable Hadith scholars such as Imam Abu Dawud and Imam An-Nasai[11], but refuted by Al-Hafizh Ibn Abdil Barr who said,

“This letter of Amru bin Hazm has been received by the scholars with acceptance and practice. This letter is more famous and stronger in status for them (the scholars) than a single connected chain of hadith ahad.” (Al-Istidzkar, 2/471) The content of Amru bin Hazm's letter regarding Umrah as the minor Hajj is supported by the saying of Abdullah bin ‘Abbas who said,

“The major Hajj is the Day of Sacrifice (Eid al-Adha), and the minor Hajj is Umrah.” (AR. Ad-Daraqutni: 2722 and Al-Bayhaqi in Al-Kubra: 8770) As for the Sunnah, there are several narrations. Among them is the Hadith of Jibril(Gabriel) according to the narration of Abdullah bin Umar, which contains the addition of Umrah,

“Jibril said, ‘O Muhammad, what is Islam?’ The Prophet replied, ‘Islam is that you bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah, that you establish the prayer, give the Zakat, perform Hajj, and perform Umrah, perform the major ablution (ghusl) from major ritual impurity (janabah), complete the minor ablution (wudu), and fast Ramadan.’ Jibril asked, ‘If I have done that, am I a Muslim?’ The Prophet replied, ‘Yes.’ Jibril said, ‘You have spoken truthfully.’” (HR. Ibn Khuzaymah in his Sahih: 1, Ibn Hibban in his Sahih: 173, and Ad-Daraqutni: 2708) The argumentation is that in this narration, the Messenger of Allah included Umrah in the definition of Islam asked by Jibril. He also placed it alongside other obligatory acts such as the testimony of faith (shahadah), prayer (salat), fasting Ramadan, Zakat, Hajj, ghusl, and perfecting wudu. This indicates that Umrah also holds the same status as these acts, namely obligatory (wajib). This includes the Prophet's saying regarding the Jihad of women. Aisha said,

“O Messenger of Allah, is Jihad obligatory upon women?” The Prophet replied, “Yes, there is a Jihad upon them that does not involve fighting, (namely) Hajj and Umrah.” (HR. Ibn Majah: 2901) Also the Hadith of Abu Razin Al-‘Uqayliwho asked the Prophet,

“O Messenger of Allah, indeed my father is an old man. He is unable to perform Hajj, nor Umrah, nor travel far?” The Prophet said, “Perform Hajj for your father, and perform Umrah (for him).” (HR. An-Nasai: 2621, Abu Dawud: 1810, At-Tirmidhi: 930, and Ibn Majah: 2906) The argumentation is that if Umrah were not obligatory, the Messenger of Allah would not have commanded Abu Razin to perform Umrah on behalf of his father. The Messenger of Allah would only have commanded him to perform Hajj for his father. The Prophet's command for Abu Razin to perform Umrah on behalf of his father, given that his father was already frail and unable, indicates that Umrah is obligatory. This includes the narration (athar) of Umar bin Al-Khattab. The Tabi'i (Successor) As-Subayyi’ bin Ma’bad said to Umar bin Al-Khattab,

“O Commander of the Faithful, I was once an Arab man who was a Christian, and I have embraced Islam. I am very eager for Jihad, but I found that Hajj and Umrah are obligated upon me. I went to a man from my people (to ask about it). He said to me, ‘Combine the two (Hajj and Umrah) and slaughter the sacrificial animal that is easy for you to obtain.’ I intended to perform both together.” Umar replied, “You have been guided to the Sunnah of your Prophet.” (HR. An-Nasai: 2719, Abu Dawud: 1799, and Ibn Majah: 2970. This is the wording of Abu Dawud) The argumentationis that Umar bin Al-Khattab did not deny the statement of As-Subayyi’ who said, “I found that Hajj and Umrah are obligated upon me.” This clearly indicates that in Umar's view, Umrah is obligatory. Moreover, Umar even said to As-Subayyi’, “You have been guided to the Sunnah of your Prophet.” As-Subayyi’ asked Umar because he did not want to miss the Jihad army, but at the same time, the Hajj season had arrived and he had just embraced Islam at that time. If Umrah were not obligatory or merely a Sunnah, then Umrah would not have been prioritized over Jihad and paired with Hajj. This is also the opinion of the Companion Abdullah bin Umar. The Companion Ibn Umar said,

“There is no one except that upon him is Hajj and Umrah once. They are two obligations upon him that he must fulfill. Whoever adds more than that, then that is goodness and an additional voluntary act (for him).” (AR. Ibn Abi Shaybah in Al-Mushannaf: 13655, Ibn Khuzaymah in his Sahih: 3066, and Al-Hakim in Al-Mustadrak: 1732. This is the wording of Ibn Khuzaymah and Al-Hakim) This is also the opinion of the Companions Abdullah bin Abbas and Zayd bin Thabit. When asked which should be prioritized between Hajj and Umrah, they both said,

“They are two specific rites (nusukan) for Allah upon you (which are obligatory). It does not harm you with whichever of them you start.” [12]

The Second View

The Ruling is Confirmed Sunnah (Sunnah Muakkadah) (Highly Recommended).

Shaykh Al-Islam Ibn Taymiyyah said that this is the opinion of the majority of scholars,[13] but it seems he was mistaken in this regard[14]. This is the opinion of Imam Malik without any difference in narration from him and is the famous view in the Maliki school[15], the old opinion (qawl qadim) of Imam Ash-Shafi’i, one of the opinions of Imam Ahmad, and chosen by Ibn Taymiyyah from the Hanbalis[16]. This is also the opinion of Imam Abu Hanifah and the Hanafi school, and the opinion chosen by Ath-Tabari.[17] Of course, the understanding of sunnah muakkadahin the Hanafi school differs from other schools.[18] Imam Al-Hashakafi from the Hanafis said,

“Umrah once in a lifetime is a confirmed Sunnah (sunnah muakkadah) according to the madhhab (Hanafi).” (Ad-Durr Al-Mukhtar, 1/157) Imam Ibn Rushd Al-Jadd from the Malikis said,

“And Umrah according to the Maliki school is a Sunnah, and is not a fundamental duty (faridah).” (Al-Muqaddimat Al-Mumahhidat, 1/400) Imam Al-Mardawi from the Hanbalis said,

“(One narration) from him (Imam Ahmad) is that the ruling of Umrah is a Sunnah. This was chosen by Shaykh Taqiuddin (Ibn Taymiyyah). Based on this, it is obligatory to complete it once he has begun it – not before he begins it –.” (Al-Inshaf fi Ma’rifah Ar-Rajih, 3/387)

Evidence & Argumentation

The evidence for this view is the apparent meaning (zhahir) of the Qur'an and the Sunnah. As for the Qur'an, it is the saying of Allah,

“And for Allah is the obligation of Hajj to the House upon mankind, for whoever is able to find a way there. And whoever disbelieves (denies this), then indeed, Allah is Self-Sufficient from the worlds.” (Ali Imran: 97)

“And proclaim to the people the Hajj; they will come to you on foot and on every lean camel, coming from every deep valley.” (Al-Hajj: 27) The argumentation is that these two verses only affirm the command and obligation of Hajj without mentioning Umrah. This shows that Umrah does not hold the same status as Hajj and is not obligated like Hajj. As for the verse, “And complete the Hajj and Umrah for Allah....” (Al-Baqarah: 196), this is not concerned with the obligation of Umrah. Rather, it is the obligation to complete Umrah if one has already begun it. Meaning, Umrah may not be intentionally cancelled in the middle of the rite. The same applies to Hajj. It does not mean Umrah holds the same status as Hajj. As for the apparent meaning of the Sunnah, it is the Hadith of Ibn Umar regarding the pillars of Islam. The Messenger of Allah said,

“Islam is built upon 5 fundamentals: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving the Zakat, Hajj, and fasting Ramadan.” (HR. Al-Bukhari: 8 and Muslim: 16 from Abdullah bin Umar) The argumentation is that Umrah is not mentioned at all in this Hadith. This indicates that Umrah does not have the same status as Hajj. If Hajj is obligatory, then the ruling of Umrah is certainly below obligatory. This is further strengthened by the Hadith narrated from Jabir,

“The Prophet was once asked about Umrah, is it obligatory? The Prophet replied, “No (it is not obligatory), but that you perform Umrah is better.” (HR. At-Tirmidhi: 931 from Jabir bin Abdillah) However, the scholars differ regarding this Hadith of Jabir. Imam At-Tirmidhi said, “This Hadith is hasan sahih (good and authentic).”[19] This assessment is supported by Hanafi scholars like Ibn Al-Hammam who deemed this Hadith hasan, and favored by Al-‘Aini[20]. On the other hand, Ibn Abdil Barr from the Malikis and favored by Az-Zayla’i from the Hanafis actually weakened this Hadith[21]. Yet the Malikis and Hanafis share the same opinion on this matter. Imam Ibn Abdil Barr said, “This Hadith (Jabir’s Hadith) has no decisive evidence according to the scholars who specialize in Hadith, due to the solitary narration of Al-Hajjaj (bin Arthah). The solitary nature of his narration is not evidence for them (Hadith scholars).” (Al-Istidzkar, 4/111) However, the statement of Ibn Abdil Barr that Hajjaj bin Al-Arthah was a solitary narrator in this Hadith of Jabir seems to be mistaken. This is because there is another chain of narration from Jabir which serves as a reinforcing narration (mutaba’ah) for the path of Al-Hajjaj. Namely, the narration of Jabir from the Prophet narrated by At-Tabarani, where Jabir said,

“O Messenger of Allah, is Umrah obligatory, a duty like the duty of Hajj?” He replied, “No, but if you perform Umrah, it is better for you.” (HR. At-Tabarani in As-Shughra: 1015) This Hadith also contains weakness, due to the presence of Yahya bin Ayyub in its chain as affirmed by Az-Zayla’i, but Al-‘Aini tends to strengthen the previously mentioned Hadith narrated by At-Tirmidhi with this Hadith[23], meaning a weak Hadith can strengthen another if the weakness of each Hadith is not severe, thus raising the Hadith to the degree of hasan, as alluded to by Ibn Al-Hammam.[24] In addition, there are several Hadiths narrated by some of the Prophet's companions who mention that the Prophet said,

“Hajj is Jihad, and Umrah is only a voluntary act (recommendation).” (HR. Ibn Majah: 2989 from Talhah bin Ubaydullah and Ibn Qani’ from Abu Hurayrah and Ibn Abbas as narrated by Ibn Hazm in Al-Muhalla bi Al-Athar 5/5) The Hadith narrated by Ibn Majah from Talhah and Ibn Qani’ from Ibn Abbas is alluded to as weak by Az-Zayla’i Al-Hanafi, quoting the view of Ibn Daqiq Al-‘Eid Al-Maliki on this matter. However, Az-Zayla’i alludes to the authenticity of the narration of Ibn Qani’ from Abu Hurayrah, quoting Ibn Daqiq Al-‘Eid’s statement in refuting Ibn Hazm who considered the Hadith of Abu Hurayrah to be a lie because it came from Ibn Qani’. Ibn Daqiq Al-‘Eid said, “Ibn Qani’ is one of the major scholars among the memorizers of Hadith, Ad-Daraqutni narrated much from him, while the other narrator is trustworthy (thiqat) [25].” With the explanation of Ibn Daqiq Al-‘Eid, Ibn Al-Hammam from the Hanafis deemed these Hadiths hasan (good).[26] In this Hadith issue, we limit ourselves to the view of the Hadith scholars from the Maliki and Hanafi schools, not Hadith scholars in general. This is because this is the dalil and pendalilan(evidence and argumentation) of these two schools in affirming that the legal status of Umrah does not reach the level of obligatory. The Hadith scholars from the schools that emphasize the obligation of Umrah, such as the Shafi'is, Hanbalis, and Dhahiris, would naturally weaken these Hadiths. Wallahu a’lam. These Hadiths are considered strong because they are supported by the narration (athar) of Abdullah bin Mas’ud. The Tabi'i Ibrahim An-Nakha’i related that the Companion Abdullah bin Mas’ud said,

“Hajj is a fundamental duty (faridah) while Umrah is only a voluntary act (tatawwu’).” (AR. Ibn Abi Shaybah in Al-Mushannaf: 13648) This narration of Ibn Mas’ud is also not free from dispute. This is due to the difference among Hadith scholars regarding the narration of Ibrahim An-Nakha’i directly from Ibn Mas’ud. This is because Ibrahim never met Ibn Mas’ud; Ibrahim only met and heard from Ibn Mas’ud's students. This is discussed in the Hadith books. This means that the Hadith and athar evidences that emphasize the recommendation of Umrah are not free from weakness and defects, or their status is still disputed in terms of the sanad (chain of narration). Wallahu a’lam.

Confirmed Sunnah (Sunnah Muakkadah) According to the Hanafi and Maliki Schools

The meaning of sunnah muakkadah according to the Hanafi and Maliki schools differs from other schools. The emphasis on performing sunnah muakkadah according to these two schools is stricter. According to the Hanafi school, intentionally omitting a confirmed Sunnah without an excuse causes the perpetrator to incur a sin. Imam Ibn Abidin Al-Hanafi said,

“We have also previously explained the explicit statement of the author of Al-Bahr that the apparent meaning of the statements of the adherents of the school (Hanafi) is that sin is associated with omitting an obligatory matter (wajib) and a confirmed Sunnah (sunnah muakkadah) according to the authentic view.” (Ar-Radd Al-Mukhtar, 1/118) Especially if the matter is one of the symbols (shi'ar) of religion. A person who intentionally treats it lightly, or if a community collectively neglects it, must be fought, even if the ruling is only sunnah muakkadah. Al-Hafizh Al-‘Aini said regarding the ruling of circumcision (khitan),

“There is no doubt that circumcision is the cutting of a body part, yet its ruling is fardhu according to Shafi’i and Ahmad, but a confirmed Sunnah (sunnah muakkadah) according to us (Hanafis), distinguishing between Islam and disbelief. Even if a group of people collectively agree to abandon it, they must be fought over it.” (Al-Binayah Syarh Al-Hidayah, 4/311) If this is the case, why do the Hanafis differentiate between sunnah muakkadah and wajib if both terms result in sin if omitted? The answer is that although both lead to sin if omitted, the sin resulting from omitting a sunnah muakkadah is lighter than the sin of omitting an obligatory matter (wajib). Imam Ibn Najim Al-Hanafi said,

“Thus, the sin for the one who omits the confirmed Sunnah is lighter than the sin for the one who omits the obligatory matter.” (Al-Bahr Ar-Raiq, 1/319) This is what led some Hanafis to equate the rulings of wajib and sunnah muakkadah in the matter of Umrah. This is because, in terms of demand and consequence, both result in sin. Imam Al-Kasani Al-Hanafi said,

“There is a difference of opinion regarding its ruling (Umrah). Our scholars said that it is obligatory (wajib) like Zakat al-Fitr, Qurban, and the Witr prayer. Some of them used the term Sunnah. This term does not negate the obligation.... Rather, it is understood as wajib out of caution, and this is what we hold: that Umrah is obligatory (wajib), but it is not a fundamental duty (faridah).” (Badai’ As-Sanai’, 2/226) Meaning, although the Hanafis do not consider Umrah a fardhu, in terms of the person incurring sin for not performing Umrah, it is similar to the majority of scholars. This also applies in the Maliki school. Imam Malik said,

“Umrah is a Sunnah. I do not know of any Muslim who has granted leniency in abandoning it.” (Al-Muwattha 1/347) Al-Hafizh Ibn Abdil Barr from the Malikis said,

“Umrah according to Malik and his followers is not a fardhu. However, Umrah according to him is obligatory (wajib) with the obligation of a Sunnah. It is not permissible for anyone who is able to perform it to abandon it, and its status is more emphasized than the Witr prayer.” (Al-Kafi fi Fiqh Ahli Al-Madinah 1/416) Meaning, even though the Hanafi and Maliki schools do not view Umrah as equal to Hajj in status, or do not make it obligatory or consider it a fardhu like Hajj, both schools still emphasize the performance of Umrah and forbid abandoning or treating Umrah lightly if one is able to perform it. They even stipulate a sin for the person who intentionally abandons it if they are able and have no excuse for doing so.

In summary, the four schools of fiqh in this matter reach an agreement regarding the demand to perform Umrah, namely that it is strongly commanded and that there is a sin for abandoning it, and it should not be intentionally neglected. The difference is that the Shafi'is and Hanbalis equate the ruling of Umrah with Hajj, whose obligation is absolute and is one of the pillars of Islam, such that anyone who abandons it without an excuse incurs a major sin and their faith is at risk. Meanwhile, the Hanafis and Malikis do not equate the status of Umrah with Hajj, although both schools still forbid abandoning Umrah for those who are able and stipulate a sin if it is abandoned, even if the sin is not as severe as the sin of abandoning Hajj or is lighter than that. Given this, should we still postpone performing Umrah if we are able to fulfill it?!

Wallahu a’lam.