What is the extent of the permissibility of 'Umrah in Ramadan for the people of Makkah?

The questioner :, and may Allah send prayers and blessings upon our Prophet Muhammad and upon his family and all his Companions. As for what follows, Honorable Shaykh, may Allah reward you, the questioner asks: What is the extent of the permissibility of 'Umrah in Ramadan for the people of Makkah?

The Shaykh : The scholars (may Allah have mercy on them) have differed on whether the people of Makkah have an 'Umrah or not. Some scholars said there is no 'Umrah for the people of Makkah because it is not reported from the Prophet (peace and blessings be upon him) that the people of Makkah performed 'Umrah during his time, and because the word 'Umrah, in terms of its derivation, indicates that it is for the one coming to Makkah, not for the one leaving Makkah. If the people of Makkah want to perform 'Umrah, they must go out to the nearest part of al-Hal, such as at-Tan'im, 'Arafah, or another part of al-Hal, to perform the 'Umrah. This is not a visit, but it appears to me that 'Umrah for the people of Makkah is permissible. This is because of the hadith of Ibn 'Abbas that the Prophet (peace and blessings be upon him) designated the miqats and said: . The issue has a long and broad dispute. I say, and I hope that Allah the Exalted will grant the people of Makkah an 'Umrah if they go out, especially in Ramadan, and they perform 'Umrah from the nearest part of al-Hal, so we hope that Allah, Glorified and Exalted is He, will accept it from them. As for repeating 'Umrah in one journey, that is what has no evidence at all, not from the Qur'an, not from the Sunnah, and not from the actions of the Companions, that a person should repeat 'Umrah in Ramadan more than once. We have pointed this out to you many times, and we have asked you and appealed to you: if you see evidence for repeating 'Umrah from the action of the Messenger or the action of the Companions in his time, please provide it to us, for above every one who has knowledge is a Knower, and we do not return to perfection. But we want to follow the Sunnah.
The absolute text that "the 'Umrah to the 'Umrah is an expiation for what is between them" does not mean that you repeat it. This absolute text applies to what? It applies to the practice of the righteous Salaf. Did any of them go out several times in one week? Absolutely not. Our Prophet, our Imam, our model, our example, and our proof, Muhammad the Messenger of Allah, conquered Makkah and stayed in it for nineteen days and did not go out to perform an 'Umrah. And in which month was his conquest? Dhu al-Hijjah. Glory be to Allah, in Ramadan, in the last ten days of Ramadan, and he did not perform an 'Umrah, even though it was easy for him. And the Companions (may Allah be pleased with them) knew that this is not among the prescribed matters. The evidence for this is the hadith of 'A'ishah (may Allah be pleased with her).
The Prophet (peace and blessings be upon him) did not allow her to perform an 'Umrah except for a reason. A specific reason, and after her insistence on the Messenger (peace and blessings be upon him). Do you know the reason for the hadith of 'A'ishah? The reason for the hadith of 'A'ishah, our brothers, is that she came from Madinah with her husband Muhammad the Messenger of Allah (peace and blessings be upon him) and with the rest of the wives, and they entered the state of ihram for 'Umrah, intending to combine it with Hajj. And 'A'ishah had her menstruation during the journey. And the Prophet (peace and blessings be upon him) came in to her. And the Prophet (peace and blessings be upon him) came in to her and she was crying. He said: "What is the matter with you?" Then he ordered her to enter the state of ihram for Hajj, so she entered the state of ihram for Hajj to be a qarin (combining 'Umrah and Hajj in one ihram). When Hajj ended, she said: "O Messenger of Allah, the people are leaving with an 'Umrah and a Hajj, and I am leaving with an 'Umrah and I am leaving with a Hajj?" He said to her: "Your tawaf of the House and of al-Safa and al-Marwah is sufficient for your Hajj and your 'Umrah." But when he saw her insistence, (may Allah be pleased with her).
He said to her brother 'Abd al-Rahman ibn Abi Bakr: "Take your sister out of the Haram so she can declare her intention for 'Umrah." So he took her out to at-Tan'im and she entered the state of ihram. And her brother 'Abd al-Rahman was with her, and he did not enter the state of ihram, even though his entering the state of ihram was an opportunity if it had been among the prescribed matters. But he did not enter the state of ihram. She entered the state of ihram, completed her 'Umrah, and traveled with the Prophet (peace and blessings be upon him) to Madinah in the morning of that night, the night of the fourteenth of Dhu al-Hijjah. When her brother did not enter the state of ihram with her, he knew that this is not among the matters known to them, nor among the prescribed matters. It remains to be said that those who insist on 'Umrah say: perhaps 'Abd al-Rahman ibn Abi Bakr shaved his head during Hajj, and he has no hair on his head. And if he enters the state of ihram for 'Umrah, he must be either shaved or have his hair shortened. It is said: first, this is a possibility. And the possibility that 'Abd al-Rahman ibn Abi Bakr (may Allah be pleased with them both) shortened his hair during Hajj, meaning we do not assert that he shaved, even though it is more likely that someone like 'Abd al-Rahman ibn Abi Bakr (may Allah be pleased with them both) would choose the better, which is shaving. But do we assert this?
Answer, everyone: No. And from the established principles among the scholars is that if evidence is possible (ambiguous), then arguing with it for a specific case is invalid. Meaning, if the evidence allows for two things, you cannot say it is evidence for one of them specifically, because specifying requires evidence. Therefore, from the principles, if possibility is found, arguing with it is invalid. This is one point. Let us assume that 'Abd al-Rahman ibn Abi Bakr (may Allah be pleased with them both) shaved. When does he shave? On the tenth. And this night that he took her to at-Tan'im is the night of the fourteenth. And the hair of a young man can grow in two days. And this is ten, eleven, twelve, thirteen, four days. It can grow. Also, if a person is bald, do we say he does not perform 'Umrah because he has no hair? Strange, everyone, let him perform 'Umrah. He has no hair, he shortens or shaves. What? Yes, we say he performs 'Umrah, does tawaf, and does sa'y, and nothing is required of him after that. No shaving and no shortening because he has no hair.
And as for the saying that he passes the razor over his head, that is a weak saying. What is the benefit of passing the razor over his head? Yes, and what is the benefit? He has not a single hair, man. His head is like his cheek, he has no hair at all. What is the benefit of passing the razor over his head? What is the benefit? It has no benefit, okay. The equivalent of that: one person said to me, I think you said that he passes the razor over his head, from those who said it here? From the one who said bravery, everyone? Okay, this was said by some scholars. The brother who said that he passes the razor over his head, that was said by some scholars, but it is a weak saying. Exactly the equivalent of that is the mute person. He speaks, okay, he prays now, the mute person. He cannot say Allahu Akbar, and he cannot recite al-Fatihah. Some scholars said he moves his tongue and his lips, and this is nonsense. What is the benefit? If he moves his tongue and his lips, do the letters come out? No. So this is nonsense. So the result, my brothers, is that we say: if we assume for the sake of argument that 'Abd al-Rahman ibn Abi Bakr shaved during Hajj and his hair did not grow, and this is a far-fetched thing, then the absence of hair on the head does not prevent a person from doing what? From performing 'Umrah.
So why do we strain ourselves for something in a repulsive way? Take the evidence at its apparent meaning, do not strain it, and praise be to Allah. What sufficed the Companions suffices us. If they did not habitually repeat 'Umrah in one journey, then we have an example in them. And the best of people are the Companions, then those who follow them, then those who follow them.

The presenter : May Allah reward you.