What is the ruling on leaving the Haram to the Halal to repeat '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 : The Shaykh of Islam, Ibn Taymiyyah (may Allah have mercy on him), mentioned that repeating 'Umrah and doing it frequently is agreed upon by the Salaf. Whether this statement is accepted or not, the exit of the one who has performed 'Umrah from his home, going from 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).
In the time of the Prophet (peace and blessings be upon him), only one case of this type was known, in a specific issue: the case of our mother A'ishah (may Allah be pleased with her) when she entered the state of ihram for 'Umrah, combining it with Hajj, and then she started menstruating. The Prophet (peace and blessings be upon him) came to her while she was crying. He asked her about the reason for her crying, and she told him. 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, she (may Allah be pleased with her) insisted on the Prophet (peace and blessings be upon him) to perform a separate 'Umrah apart from 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 to al-Tan'īm. He took her, 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 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 for nineteen days in the year of the Conquest, and he did not perform 'Umrah, even though the fighting had ended and security had been established. Despite this, he did not perform 'Umrah, although it was easy for him (peace and blessings be upon him). This indicates that if the one performing 'Umrah does so in Ramadan or in another month, he does not repeat it by exiting the Haram to the Halal, 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 something similar." We say that the original ruling on dedicating 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. This is 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 for his mother. A man also sought his permission and said, "O Messenger of Allah, my mother died suddenly, and I think if she had been able to speak, she would have given charity. May I give charity on her behalf?" He said, "Yes." And yet, he did not say to his Companions in a general sense, "Give charity for your dead, or for your fathers, or for your mothers." 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 died suddenly to give charity on her behalf, it does not mean that 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. This is based on the saying of the Prophet (peace and blessings be upon him): "When a person dies, his deeds are cut off except for three: ongoing charity, knowledge that benefits people after him, or a righteous child who makes du'a' for him." He did not say "or a righteous child who gives charity for him" or "performs a righteous deed for him," but he said "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 Allah knows best.