Furthermore, such caution is impossible here, for there are three views concerning this conversion:

The first: it is prohibited.
The second: it is obligatory—a view held by a number of earlier and later scholars.
The third: it is recommended.

Avoiding contravention of the view of those who prohibit it is no more cautious than avoiding contravention of the view of those who deem it obligatory. When caution cannot be exercised by avoiding scholarly disagreement, it must be exercised by avoiding contravention of the sunnah.

Section

As for the second argument, its invalidity is even more evident, for numerous reasons (1).

First: The Prophet, peace and blessings be upon him, had previously performed his three ‘umrahs during the months of Hajj, in Dhū al-Qa‘dah, as mentioned earlier. This is the middle month of the Hajj months. How, then, can it be supposed that the Companions did not know that performing ‘umrah during the months of Hajj was permissible until he instructed them to convert their Hajj into ‘umrah, when he had already done so three times?

Second: It is established in the two Sahīh collections (2) that he said to them at the designated point for entering pilgrimage consecration:

“Whoever wishes to enter pilgrimage consecration for ‘umrah may do so; whoever wishes to enter it for Hajj may do so; and whoever wishes to enter it for both Hajj and ‘umrah may do so.”

Thus, at that designated point, he made clear to them that performing ‘umrah during the months of Hajj was permissible, with the general body of Muslims accompanying him. How, then, could they have learned that it was permissible (3) only through this conversion?