Performing উমরাহ in Shawwal is permissible and carries great reward. নবী করীম performed his উমরাহs outside of Shawwal, but his companions performed উমরাহ in Shawwal. A হাজী who performs উমরাহ in Shawwal and then performs হজ্জ in the same season is considered a mutamatti' (performing হজ্জ tamattu') and must offer a sacrifice.
Performing উমরাহ in Shawwal is permissible, virtuous, and was practiced by the Companions. Shawwal is one of the designated হজ্জ months (Shawwal, Dhul Qa'dah, and the first ten days of Dhul Hijjah), and performing উমরাহ during these months is the Sunnah of the Companions. A হাজী who performs উমরাহ in Shawwal and intends to perform হজ্জ in the same year becomes a mutamatti', performing হজ্জ tamattu', and is required to offer a sacrifice (hady).
Sheikh Ibn Baz stated that উমরাহ in Shawwal is one of the best forms of উমরাহ because it falls within the হজ্জ months and can be combined with হজ্জ as tamattu'. He mentioned that নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) commanded his companions during the Farewell হজ্জ to convert their হজ্জ to উমরাহ and then perform হজ্জ separately — this occurred in the হজ্জ months, demonstrating the virtue of this practice.
Sheikh Ibn Uthaymeen explained that if a person performs উমরাহ in Shawwal and then returns to his country before coming back for হজ্জ, scholars differ on whether he is still considered a mutamatti'. The majority hold that returning home between উমরাহ and হজ্জ breaks the tamattu' connection, meaning he would not owe a sacrifice. However, if he remains in মক্কা মুকাররমা or performs হজ্জ without returning home, the tamattu' connection remains and the sacrifice is ওয়াজিব.
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'An উমরাহ in Ramadan is equal (in reward) to a হজ্জ — or a হজ্জ with me.'
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'An উমরাহ in Ramadan is equal (in reward) to a হজ্জ — or a হজ্জ with me.'
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) told his companions to make their হজ্জ into উমরাহ (during the হজ্জ months), and he said: 'If I had known beforehand what I know now, I would not have brought a sacrificial animal, and I would have made it an উমরাহ.'
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) told his companions to make their হজ্জ into উমরাহ (during the হজ্জ months), and he said: 'If I had known beforehand what I know now, I would not have brought a sacrificial animal, and I would have made it an উমরাহ.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
উমরাহ in Shawwal is valid and carries the same reward as উমরাহ in other months. If followed by হজ্জ, the হাজী is performing tamattu' and owes a sacrifice.
Al-Hidayah: উমরাহ in the হজ্জ months followed by হজ্জ constitutes tamattu'.
উমরাহ in Shawwal is permissible. The Maliki school actually considers উমরাহ in the হজ্জ months to be makruh for those not intending হজ্জ, as it was not the frequent practice of নবী করীম.
Al-Mudawwanah: Imam Malik disliked উমরাহ in the হজ্জ months unless followed by হজ্জ.
উমরাহ in Shawwal is permissible and valid. If followed by হজ্জ in the same year, it is tamattu' and the হাজী owes a sacrifice.
Al-Majmu' by al-Nawawi: উমরাহ in the হজ্জ months is valid and may constitute tamattu'.
উমরাহ in Shawwal is মুস্তাহাব, especially if the person intends হজ্জ in the same year. Tamattu' is the preferred form of হজ্জ in the Hanbali school.
Al-Mughni by Ibn Qudamah: tamattu' (উমরাহ then হজ্জ) is the best form of হজ্জ.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'An উমরাহ in Ramadan is equal (in reward) to a হজ্জ — or a হজ্জ with me.'
Sahih al-Bukhari #1863 (sahih)নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) told his companions to make their হজ্জ into উমরাহ (during the হজ্জ months), and he said: 'If I had known beforehand what I know now, I would not have brought a sacrificial animal, and I would have made it an উমরাহ.'
Sahih al-Bukhari #1568 (sahih)