Majmu' al-FatawaIbn Taimiya

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As for frequently performing ‘umrah during Ramadan, whether by residents of Mecca or others, there are three questions to consider in order: performing ‘umrah more than once a year; then performing ‘umrah for those who are not residents of Mecca; and finally, frequently performing ‘umrah for residents of Mecca.

As for “frequently performing ‘umrah in the prescribed manner”—as when someone travels from his own home and enters ritual consecration for ‘umrah at the appointed boundary, as the Prophet, may Allah bless him and grant him peace, and his Companions used to do—this was a form of ‘umrah well known among them. The scholars disagreed over whether performing ‘umrah more than once a year is disliked. Some held it to be disliked, including al-Hasan and Ibn Sīrīn, and this is Mālik’s position.

Ibrāhīm al-Nakha‘ī said, “They used to perform ‘umrah only once a year.”

This is because the Prophet, may Allah bless him and grant him peace, and his Companions used to perform only one ‘umrah: they did not perform it twice in a single year. Thus, going beyond what they did is disliked, just as entering ritual consecration before reaching the appointed boundary and other such practices are disliked. Another reason is that “in the letter which the Prophet, may Allah bless him and grant him peace, wrote to ‘Amr ibn Hazm, it is stated that ‘umrah is the lesser pilgrimage.” This is also indicated by

فَصْلٌ: وَأَمَّا كَثْرَةُ الِاعْتِمَارِ فِي رَمَضَانَ لِلْمَكِّيِّ وَغَيْرِهِ فَهُنَا ثَلَاثُ مَسَائِلَ مُرَتَّبَةٍ: أَحَدُهَا: الِاعْتِمَارُ فِي الْعَامِ أَكْثَرَ مِنْ مَرَّةٍ ثُمَّ الِاعْتِمَارُ لِغَيْرِ الْمَكِّيِّ ثُمَّ كَثْرَةُ الِاعْتِمَارِ لِلْمَكِّيِّ. فَأَمَّا " كَثْرَةُ الِاعْتِمَارِ الْمَشْرُوعِ " : كَاَلَّذِي يَقْدَمُ مِنْ دويرة أَهْلِهِ فَيَحْرِمُ مِنْ الْمِيقَاتِ بِعُمْرَةِ كَمَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ يَفْعَلُونَ وَهَذِهِ مِنْ الْعُمْرَةِ الْمَشْهُورَةِ عِنْدَهُمْ فَقَدْ تَنَازَعَ الْعُلَمَاءُ هَلْ يُكْرَهُ أَنْ يَعْتَمِرَ فِي السَّنَةِ أَكْثَرَ مِنْ عُمْرَةٍ وَاحِدَةٍ فَكَرِهَ ذَلِكَ طَائِفَةٌ: مِنْهُمْ الْحَسَنُ وَابْنُ سِيرِين وَهُوَ مَذْهَبُ مَالِكٍ. وَقَالَ إبْرَاهِيمُ النَّخَعِي: مَا كَانُوا يَعْتَمِرُونَ فِي السَّنَةِ إلَّا مَرَّةً وَاحِدَةً؛ وَذَلِكَ لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابَهُ لَمْ يَكُونُوا يَعْتَمِرُونَ إلَّا عُمْرَةً وَاحِدَةً لَمْ يَعْتَمِرُوا فِي عَامٍ مَرَّتَيْنِ فَتُكْرَهُ الزِّيَادَةُ عَلَى مَا فَعَلُوهُ كَالْإِحْرَامِ مِنْ فَوْقِ الْمِيقَاتِ وَغَيْرِ ذَلِكَ؛ وَلِأَنَّهُ {في كِتَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الَّذِي كَتَبَهُ لِعَمْرِو بْنِ حَزْمٍ: أَنَّ الْعُمْرَةَ هِيَ الْحَجُّ الْأَصْغَرُ} وَقَدْ دَلَّ

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