Seventh: If the Companions, may Allah be pleased with them, did not regard their having performed ‘umrah with him for three years, or his permitting them to do so at the designated place for entering ritual consecration, as sufficient to establish (1) its permissibility during the months of Hajj until he commanded them to convert their Hajj into ‘umrah, then those who came after them have even more reason not to be satisfied with that until they convert their Hajj into ‘umrah, following the command of the Messenger of Allah, peace and blessings be upon him, and emulating his Companions (2). Unless someone were to say: “We are satisfied with less evidence than satisfied the Companions, and we do not need what they needed to establish its permissibility.” This is ignorance from which we seek refuge in Allah.

Eighth: It cannot be supposed that the Messenger of Allah, peace and blessings be upon him, would command his Companions to make a conversion that is forbidden in order to teach them something permissible, when he could teach it without committing this prohibited act, through an explanation that was simpler, clearer in its import, and less burdensome.

If it is said: “The conversion was not forbidden when he commanded them to make it,”

The reply is: “Then it was either obligatory or (3) recommended. Each of these positions has been maintained by a group. Who, then, declared it forbidden after it had been obligatory or recommended? What scriptural text or consensus abrogated that obligation or recommendation?” This demand for evidence cannot be evaded.

Ninth: He, peace and blessings be upon him, said: “Had I known at the outset what I now know, I would not have brought the sacrificial animal, and I would have made it ‘umrah.” Do you suppose that he, peace and blessings be upon him, only then learned that ‘umrah was permissible during the months of Hajj, and therefore regretted having missed it? Such a notion is utterly inconceivable.