Allah through any act of obedience, or from doing more good where no scriptural text prohibits it.” This is the view of the majority. However, Abū Hanīfah excluded five days on which ‘umrah should not be performed: the Day of ‘Arafah, the Day of Sacrifice, and the days of Tashrīq (the three days following the Day of Sacrifice). Abū Yūsuf excluded only the Day of Sacrifice and the days of Tashrīq. The Shāfi‘īs excluded those staying overnight at Minā to perform the stoning rites during the days of Tashrīq (1).

‘Ā’ishah performed ‘umrah twice in one year. Al-Qāsim was asked, “Did no one object to her doing so?” He replied, “Object to the Mother of the Believers (2)?” Whenever the hair on Anas’s head grew back after shaving (3), he would go out and perform ‘umrah (4). It is reported that ‘Alī used to perform ‘umrah several times a year (5). The Prophet, may Allah bless him and grant him peace, said: “One ‘umrah to the next is an expiation for what occurs between them” (6).

Sufficient evidence here is that the Prophet, may Allah bless him and grant him peace, had ‘Ā’ishah perform ‘umrah from al-Tan‘īm in addition to the ‘umrah for which she had already entered ihrām, both within the same year. It cannot be argued that ‘Ā’ishah had abandoned her earlier ‘umrah, so that the one from al-Tan‘īm was performed to make up for it, because an ‘umrah cannot validly be abandoned. The Prophet, may Allah bless him and grant him peace, told her: “Your circumambulation suffices for both your Hajj and your ‘umrah” (7). In another wording: “You have come out of ihrām for both” (8).