What is the ruling on leaving the Haram to the Halal to perform another 'Umrah?

Question : The questioner asks: What is the ruling on leaving the Haram to the Halal to perform 'Umrah in Ramadan and in other months? We ask for a detailed explanation of this issue, and may Allah reward you with good.

Answer : Regarding the repetition of 'Umrah, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) stated that it is disliked to repeat it and to do it frequently, by the consensus of the Salaf. Whether this statement is accepted or not, the exit of the one who has performed 'Umrah from his home, leaving the Haram to the Halal to perform a second or third 'Umrah in this month or another, is among the religious innovations (bid'ah) that were not known in the time of the Prophet (peace and blessings be upon him).
It is not known that during the time of the Prophet (peace and blessings be upon him) there was any case of this type other than one specific case, which was the case of the Mother of the Believers, 'A'ishah (may Allah be pleased with her), when she entered the state of ihram for 'Umrah, intending to combine it with Hajj, but she started menstruating in Saraf. The Prophet (peace and blessings be upon him) came to her while she was crying and asked her about the reason for her weeping. She informed him, and he reassured her by saying that this is something Allah has decreed for the daughters of Adam. Then he ordered her to enter the state of ihram for Hajj, so she did, and she became one performing Qiran. However, when she finished it, she (may Allah be pleased with her) insisted to the Messenger of Allah (peace and blessings be upon him) that she perform a separate 'Umrah apart from the Hajj. The Messenger of Allah (peace and blessings be upon him) permitted her and ordered her brother, 'Abd al-Rahman ibn Abi Bakr, to take her out to al-Tan'im. He took her out, and she performed 'Umrah. If this had been a prescribed matter in an absolute sense, the Prophet (peace and blessings be upon him) would have guided his Companions to it. Rather, he would have said to 'Abd al-Rahman ibn Abi Bakr, who went out with his sister, "Perform 'Umrah, for you have a reward in it." It is known to everyone that the Messenger (peace and blessings be upon him) stayed in Makkah in the year of the Conquest. He stayed for nineteen days and did not perform 'Umrah, even though the fighting had ended and the situation had stabilized. Yet, despite the ease of doing so for him (peace and blessings be upon him), he did not perform 'Umrah. This indicates that if a person performing 'Umrah does so in Ramadan or in any other time, he does not repeat it by going out from the Haram to the non-sacred area, because this is not the way of the Prophet (peace and blessings be upon him), nor the way of his Rightly Guided Caliphs, nor the way of all his Companions. So let us be content with what sufficed the Salaf of this Ummah, for that is the good. Many people say, "I performed 'Umrah for myself in this month, and I would like to perform 'Umrah for my mother or my father or the like." We say that the original ruling regarding offering acts of worship to the dead is not among the prescribed matters. That is, it is not required for a person to perform an act of obedience for his mother, father, sister, or brother. However, if he does so, it is permissible, because the Prophet (peace and blessings be upon him) permitted Sa'd ibn Ubadah (may Allah be pleased with him) to give charity from his date palm grove for his mother. A man sought his permission and said, "O Messenger of Allah, indeed Shall I give charity on her behalf?" He said, "Yes." And yet, to his Companions in a general sense, It must be known by the student of knowledge and the non-student that the difference between the prescribed matter and the permissible matter must be known. The prescribed matter is what is required of every Muslim to do, and the permissible matter is what the Shari'ah allows but does not require of every person. I give you an example that clarifies the matter: the story of the man the Prophet (peace and blessings be upon him) sent on a mission. He used to recite for his companions and conclude with "Qul huwa Allahu ahad" (Say: He is Allah, the One) every time he led them in prayer. When they returned to the Prophet (peace and blessings be upon him) and informed him, he said, "Ask him why he used to do that?" He said, "It is a description of the Most Merciful, and I love to recite it." The Prophet (peace and blessings be upon him) said, "Inform him that Allah loves him." And yet, it was not the way of the Messenger (peace and blessings be upon him) to conclude the recitation of the prayer with "Qul huwa Allahu ahad," nor did he guide his Ummah to do so. So there is a difference between the matter that is permitted and the prescribed matter that is required of every person to do. If the Prophet (peace and blessings be upon him) permitted Sa'd ibn Ubadah to give charity from his garden for his mother, and permitted this questioner whose mother's soul departed to give charity on her behalf, that does not mean it is prescribed for every person to give charity for his father or mother. But if he gives charity, it will benefit them. What we are commanded to do is to make du'a' for our fathers and mothers, as the Prophet (peace and blessings be upon him) said: to He did not say, "Or a righteous son who gives charity for him or does a righteous deed for him," but rather he said, "He makes du'a' for him." So making du'a' for the dead is better than performing acts of obedience for them, because this is what the Shari'ah has encouraged. And I do not know anything else.