five or six ʿumrahs—or for that matter anyone who holds that from Mecca one may perform an ʿumrah every single day, or even two a day—this is disapproved by unanimous agreement of the early generations. None of the predecessors ever practiced it; rather, they all concurred that it is disliked. Although a group of jurists from among the followers of al-Shāfiʿī and Aḥmad considered it commendable, they possess no evidence whatsoever apart from a broad analogy—namely, that it multiplies acts of worship—or their reliance on the general texts that speak of the merit of ʿumrah and the like. ⦗Majmūʿ al-Fatāwā 26/270; al-Furūʿ 6/71⦘.

Since it has been made clear, by what we have cited from the Sunnah and the consensus of the early Muslims, that consecutive ʿumrahs for someone who assumes iḥrām from the miqāt are not recommended but rather disliked, it is obvious that the person who strings together ʿumrahs from within Mecca—whether in Ramadan or at any other time—is even more deserving of that censure (1). ⦗Majmūʿ al-Fatāwā 26/290⦘.

If the ruler appoints a member of the standing army to accompany and protect the pilgrims, and orders the soldiers who remain behind to give that escort what he needs, then he may lawfully accept it and will be rewarded for it: he contributes his own person, while they contribute their wealth. This is the equitable arrangement for everyone, whether or not it was stipulated in their land grants. He thus receives the reward of pilgrimage as well as the reward of striving in Allah’s cause by defending the caravan and safeguarding the sanctity of the pilgrimage to the House of Allah. ⦗Mukhtaṣar al-Fatāwā al-Miṣriyyah 1/480; al-Furūʿ 6/75; Ikhtiyārāt al-Baʿlī 177⦘.