Umrah: The Minor Pilgrimage with Major Blessings

Umrah is a sacred journey of faith and devotion that Muslims undertake to the holy city of Makkah. It is often called the “lesser pilgrimage,” in contrast to the annual Hajj, yet its spiritual impact is profound and life-changing. Unlike Hajj, which is only performed during specific days of the Islamic year, Umrah can be performed at any time, making it an accessible act of worship for Muslims worldwide. This beautiful rite is a Sunnah of Prophet Muhammad (peace be upon him) that carries immense reward and significance. In this article, we will explore the fundamentals of Umrah from a Muslim scholar’s perspective – its meaning, steps, spiritual virtues, and guidance for both men and women – highlighting the truth and beauty of Islam in a modern, conversational tone.

Key Points:

• Umrah is an Islamic pilgrimage to Makkah that can be undertaken year-round, often described as a minor or lesser Hajj.
• The word ‘Umrah’ (عُمْرَة) in Arabic means “to visit a populated place,” referring to visiting the Kaaba, the House of Allah in Makkah. It signifies a special visit devoted to worship and seeking Allah’s pleasure.
• Umrah is a journey of spiritual purification and renewal. It involves simple yet profound rituals instituted by Prophet Muhammad ﷺ, connecting pilgrims to the legacy of Prophet Ibrahim (Abraham) and Hajar.
• Men and women perform Umrah with slight differences in rules, and Islam provides clear guidance (such as the requirement of a mahram for women’s travel) to ensure safety and propriety.
• Umrah embodies the beauty of Islamic teachings: unity of believers, humility before God, remembrance of Allah, and the hope of forgiveness and blessings. It’s an act of devotion that showcases Islam’s emphasis on both external rituals and inner spirituality.

Let’s begin by understanding what Umrah is and why it holds such an honored place in the hearts of Muslims.

What is Umrah?

Umrah is an Islamic pilgrimage to the holy Kaaba in Makkah performed as an act of worship. It is sometimes called “al-Hajj al-Asghar” (the minor Hajj) because it includes some of the rites of the major pilgrimage Hajj, but with fewer obligations and at times outside the Hajj season. The Quran itself mentions Umrah alongside Hajj, affirming it as part of the devoted acts for Allah:

“And complete the Hajj and ‘Umrah for Allah.” – Quran 2:196

Umrah consists of a specific set of sacred rituals carried out in and around Masjid al-Haram in Makkah. These include entering the state of Ihram (a state of ritual purity and dedication, accompanied by special clothing), performing Tawaf (circling the Kaaba), doing Sa’i (walking between the hills of Safa and Marwah), and cutting or shaving the hair. Each of these acts symbolizes deep spiritual truths and connects the pilgrim with the history of pure monotheistic worship.

Difference from Hajj: Hajj is an obligatory pillar of Islam (once in a lifetime for those who are able), performed in the month of Dhul-Hijjah and with additional rites like standing at Arafat and stoning the pillars. Umrah, on the other hand, is shorter and can be done any time. Scholars have differed on whether Umrah itself is obligatory or highly recommended. Imams Abu Hanifa and Malik, and even the notable scholar Ibn Taymiyyah, held that Umrah is not strictly required but is a sunnah mu’akkadah (strongly encouraged act) and a virtuous deed. Other scholars, including Imam Shafi’i and Imam Ahmad (and supported by scholars like Imam Nawawi and Ibn Qudamah), consider Umrah to be obligatory at least once in a lifetime for those who are able, based on evidence such as a hadith where the Prophet ﷺ listed Umrah alongside Hajj as part of Islam. Regardless of this difference of opinion, all scholars agree that performing Umrah is a highly meritorious act of worship that the Prophet ﷺ taught and encouraged.

A Journey Open to All Year: One of the beauties of Umrah is its flexibility – Muslims can undertake Umrah at any time of the year, individually or in groups. Many choose to perform Umrah during the holy month of Ramadan, because the Prophet Muhammad ﷺ said:

“Umrah during Ramadan is equal to (the reward of) Hajj with me.” – (Sahih Al-Bukhari & Muslim)

This hadith highlights the immense reward of an Umrah performed in the blessed month of fasting. However, it’s important to note that performing Umrah does not take the place of the required Hajj. Even if its reward can be like Hajj, a Muslim who has not done the obligatory Hajj must still fulfill that pillar when able. The hadith inspires Muslims to seize the opportunity of Ramadan for extra blessings, showing how Allah’s grace multiplies good deeds based on sincerity and context.

Historical and Spiritual Context

Umrah is rooted in the prophetic history of monotheism. The Kaaba – the cube-shaped House of Allah – was built by Prophet Ibrahim (Abraham) and his son Prophet Ismail (Ishmael) as the first house of worship dedicated to the One God. When pilgrims perform Umrah, they are participating in rites that go back to Prophet Ibrahim’s family. For example, the ritual of Sa’i (running between Safa and Marwah) re-enacts the desperate search for water by Hajar (Hagar), the wife of Ibrahim and mother of Ismail, when she and her infant son were alone in the desert. In that moment of trust and trial, Allah miraculously provided the spring of Zamzam water near the feet of baby Ismail. Pilgrims drink from Zamzam during Hajj and Umrah to this day – a living miracle and symbol of divine mercy. The Qur’an reminds us of the legitimacy of this practice, as some early Muslims hesitated to perform Sa’i because it was a pre-Islamic ritual. Allah clarified its status:

“Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs ‘Umrah – there is no blame upon him for walking between them. And whoever does good voluntarily – then indeed, Allah is appreciative and Knowing.” – Quran 2:158

This verse establishes that going between Safa and Marwah is not only blameless but actually a divinely sanctioned rite, connecting us to the legacy of Hajar’s faith and perseverance. It’s a powerful reminder that women’s faith and sacrifices are honored in Islam – every pilgrim, man or woman, emulates a mother’s struggle and trust in God during Sa’i.

During the Jahiliyyah (pre-Islamic period), the Arabs knew of pilgrimage to the Kaaba (they performed Hajj and Umrah), but they had introduced idolatrous practices and deviations. When Prophet Muhammad ﷺ came with the message of Islam, he restored the pure Abrahamic rites of pilgrimage, cleansing the Kaaba of idols and renewing the focus on Allah alone. The Prophet himself performed four Umrahs in his lifetime. Notably, the first attempt – known as the Umrat al-Hudaybiyyah in 6 AH – saw the Muslims journey to Makkah but be turned back by the Quraysh polytheists, resulting in the Treaty of Hudaybiyyah. Though the Muslims were initially heartbroken at being prevented from reaching the Kaaba, Allah revealed a victory in this patience. The treaty allowed them to come back the next year, which they did, performing Umrat al-Qada (the Umrah of Recompense) in 7 AH. Two years later, Makkah was opened to Islam, and the Prophet ﷺ performed additional Umrahs, including one in combination with his Farewell Hajj. The Qur’an referenced this promise of entering Makkah peacefully for Umrah:

“Indeed, Allah will fulfill His Messenger’s vision in all truth: Allah willing, you will surely enter the Sacred Mosque (Kaaba) in safety – some with your heads shaved and some with hair shortened – without any fear.” – Quran 48:27

This prophecy came true exactly as Allah foretold – the believers entered Makkah, fulfilled their rites of Umrah, shaving and cutting their hair at the completion, a sign of humbleness and relief. Historically, Umrah became a beloved sunnah for the Muslims. Throughout Islamic history up to today, millions of Muslims have traveled to Makkah purely for Umrah, sometimes multiple times in their lives, out of love for the sacred house of Allah.

Spiritual significance: Umrah holds tremendous spiritual significance for the believer. It is often undertaken to seek closeness to Allah, forgiveness of sins, and spiritual renewal. The Prophet Muhammad ﷺ said:

“(The performance of) Umrah is an expiation for the sins committed between it and the previous ‘Umrah.” – (Al-Bukhari and Muslim)

This means that Allah wipes away the minor sins committed between two Umrahs. The slate is cleaned, so to speak, when one sincerely performs these pilgrimages. (Major sins, however, require specific repentance – one should always turn to Allah in repentance for all sins, major and minor.) Another hadith describes how regularly performing Hajj and Umrah purifies a person:

“Perform Hajj and ‘Umrah consecutively; for they remove poverty and sin as the bellows removes impurity from iron.” – (Sunan an-Nasa’i & Jami’ at-Tirmidhi)

This beautiful analogy shows that these acts of worship not only wash away sins but even have a beneficial effect on one’s worldly life – removing poverty – by the will of Allah. Many Muslims can attest to the barakah (blessing) that came into their lives after Hajj or Umrah, in both spiritual and material ways. Of course, this doesn’t mean a person becomes automatically rich, but rather that Allah enriches them in soul and often provides from His bounty in unexpected ways when one sacrifices time and wealth for His sake. It highlights a logical and spiritual truth in Islam: when we prioritize Allah, He takes care of our needs. Islam’s view is that true wealth is contentment and piety, and pilgrimages help instill these by disconnecting us from material obsession and reconnecting us to our Sustainer.

Virtues and Benefits of Umrah

From an Islamic theological perspective, Umrah is packed with virtues that demonstrate the mercy and wisdom of Allah. Consider some of the key benefits and lessons of Umrah:

• Forgiveness of Sins: As mentioned, one of the greatest benefits is the forgiveness of sins. The journey of Umrah, with its hardships and sincere devotions, becomes a means for a clean spiritual slate. A Muslim returns from Umrah spiritually rejuvenated, as pure (we hope) as a newborn – provided they avoided major sins and sought Allah’s forgiveness sincerely. This shows the beauty of Islam’s forgiveness: through relatively simple rites, a lifetime of minor mistakes can be washed away by Allah’s grace.

• Paradise as a Reward: While Hajj has the specific promise of Paradise for an accepted Hajj (“Hajj Mabrur has no reward except Paradise” – hadith), Umrah too leads one toward Paradise by cleansing one’s sins and increasing one’s good deeds. It’s often called a “minor jihad” because it requires striving of the self without conflict. In fact, in one narration, a question was posed to the Prophet ﷺ by Lady Aishah (may Allah be pleased with her):

  “I (Aishah) asked: ‘O Messenger of Allah, do women have to engage in Jihad (struggle)?’ He said: ‘Yes, they must do Jihad in which there is no fighting: Hajj and Umrah.’” – (Ibn Majah, authenticated by scholars)

  This means that for women (and indeed for all who are not required to fight), the act of traveling for pilgrimage, enduring the difficulties, and devoting oneself in those rites is a form of Jihad – a great effort in the path of Allah. It yields the great rewards of Jihad as well. We see here the wisdom and mercy: everyone has a path to earn the highest rewards. Not everyone may be strong enough for battle or other intense duties; Islam gives alternative routes to spiritual excellence like pilgrimage, seeking knowledge, charity, etc. For women especially, the Prophet ﷺ highlighted Hajj and Umrah as their avenue to achieve the reward of the Mujahid (warrior) without having to take up arms. This elevates the status of pilgrimage to one of the best deeds a Muslim can do.

• Unity and Equality: When you go for Umrah, you experience a profound sense of unity of the Muslim Ummah. Pilgrims of all colors, languages, nationalities, rich and poor, young and old, all wear the simple garments of Ihram and perform the same actions side by side. This is a living illustration of Islam’s truth that all human beings are equal in the sight of God, differing only in piety. The stark white Ihram clothes (two unsown cloths for men, and any modest dress for women without face-cover or gloves) remove markers of class and culture – reminding us of shrouds and the fact that we will all return to Allah with nothing but our deeds. It’s a philosophy in practice: true equality and brotherhood under the One God. In our modern world, with so much division, this demonstration of unity and peace is a powerful argument for the beauty of Islamic teachings.

• Detachment and Humility: Umrah requires leaving behind one’s comfortable home, spending money for the sake of Allah, and going through crowded, at times challenging, circumstances. Pilgrims often endure long travels, heat, physical exertion during tawaf and sa’i, and other inconveniences. All of this teaches patience, humility, and reliance on Allah. In the state of Ihram, certain normal comforts and actions are prohibited (like wearing perfume, cutting one’s nails or hair, covering the head for men, etc.). These restrictions train the soul in discipline and self-control, qualities that are essential in Islam. By temporarily avoiding lawful things, the pilgrim builds willpower to also avoid the sinful things in everyday life. The philosophy of Ihram is to enter a sacred state where one is focused entirely on Allah – a taste of detachment from dunya (worldly life). This is a logical spiritual practice: much like a meditation retreat, Ihram pulls you out of your regular routine and signals your mind and heart that “I am doing something special solely for Allah.”

• Remembrance of Death and Striving for the Hereafter: Many scholars liken the pilgrimage journey to the journey of the soul toward the hereafter. You wear shroud-like garments, you respond to Allah’s call (the Talbiyah chant “Labbayk Allahumma labbayk – Here I am, O Allah, here I am [at Your service]”), you go to the House of Allah seeking forgiveness – akin to how we will all meet Allah for judgment. This instills God-consciousness (Taqwa) and a readiness to meet one’s Lord. A person who returns from Umrah often feels a renewed focus on what truly matters – faith, good deeds, and repentance – as opposed to the rat race of worldly gains.

• Connection to Prophetic Traditions: Performing Umrah allows one to directly follow the footsteps of Prophet Muhammad ﷺ. You visit the very places he walked, you perform the rituals he performed, and by doing so you develop a stronger love and appreciation for him and all the prophets before. It is a hands-on learning of the Seerah (Prophet’s biography) and Islamic history. Many pilgrims also travel to Madinah after Makkah to visit the Prophet’s Mosque and city (though not a part of Umrah rites, it’s highly recommended as a separate blessed experience). Standing in the Rawdah (area in the Prophet’s Mosque) and offering salam to the Prophet ﷺ at his grave are deeply moving moments that often change one’s heart. The entire trip, therefore, becomes a comprehensive spiritual journey: physically, emotionally, intellectually, and spiritually enriching.

In short, the virtues of Umrah include forgiveness of sins, potential alleviation of hardships (even worldly ones like poverty), strengthening of faith, unity, humility, and closeness to Allah. It’s no wonder that many Muslims yearn to perform Umrah again and again once they have tasted its sweetness.

Step-by-Step Guide to Performing Umrah

If you intend to perform Umrah, it’s important to learn how to do it correctly in accordance with the Quran and Sunnah. The Umrah rituals are not complicated, but each step has significance and should be done with mindfulness. Here is a clear step-by-step guide:

1. Ihraam – Entering the Sacred State
Ihram is the state of consecration a pilgrim enters for Umrah (or Hajj). Before crossing the designated boundary (Miqat) near Makkah, you will prepare yourself:

• Purification: Make ghusl (a full bath) to cleanse your body. This is a Sunnah for both men and women before donning Ihram. Even a woman who is menstruating or in post-natal bleeding should perform this cleansing bath (though she will not pray until she is pure). This ghusl symbolizes outward and inward purity as you embark on the pilgrimage. If a bath is not possible, at least perform wudu (ablution).

• Dress in Ihram garments: Men will change into the two pieces of unstitched white cloth. One piece is wrapped around the waist covering the lower body (izar), and the other draped over the shoulders (rida’). Men should not wear any sewn clothing, underwear, or shirts, and no head covering once they declare the intention of Ihram. Women’s Ihram is her regular modest clothing that fulfills Islamic dress code (covering everything except face and hands). Women do not wear a special uniform, nor do they remove their hair covering – rather, they continue to cover their hair as normal. However, women in Ihram should not cover the face with niqab or wear gloves, as per the instruction of the Prophet ﷺ. (They can lower a piece of cloth over the face if in presence of non-mahram men, as needed, without tying it — this was a practice of some of the Prophet’s wives.) The white garments for men and the simple modest dress for women immediately put pilgrims in a state of equality and humility.

• Perfume (for men only): It is Sunnah for men to apply some perfume (itr) to their bodies (like on the head or beard) before making the intention and entering Ihram. The Prophet ﷺ did this. After one is in Ihram, no perfume or scented products should be applied. (Women may use light pleasant scent prior to Ihram if it’s only noticed by themselves or other women, but not something that attracts non-mahram men’s attention. Once in Ihram, they too avoid perfume.)

• Intention and Talbiyah: At the Miqat (or shortly before it if you’re on a plane passing over it), make the intention for Umrah in your heart and then recite it with your tongue: “Labbayk Allahumma Umrah” which means “O Allah, here I am to perform Umrah.” Immediately upon this intention, you are now in a state of Ihram and must observe its rules. Begin to chant the Talbiyah out loud (men) or softly (women):

  “Labbayk Allahumma labbayk, labbayka laa shareeka laka labbayk. Innal-hamda wan-ni‘mata laka wal-mulk, laa shareeka lak.”
  (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Indeed, all praise, grace, and sovereignty belong to You; You have no partner.)

  Continually repeat this Talbiyah throughout your journey to Makkah. It is the anthem of the pilgrim, responding to Allah’s call. It keeps your tongue moist with remembrance and your intention focused. The Prophet ﷺ and his companions would raise their voices with Talbiyah when moving towards the holy city.

2. Travel to Makkah and Arriving at Masjid al-Haram
While traveling from the Miqat to the city of Makkah, remain in dhikr and Talbiyah as much as possible. This period builds anticipation and sincerity. When you finally reach Makkah and the vicinity of the Grand Mosque (Masjid al-Haram), try to enter the mosque with your right foot, reciting the masjid entry du’a (for example: “Bismillah, Allahumma salli ‘ala Muhammadin, Allahumma ighfir li waftah li abwaab rahmatik” – “In the name of Allah, O Allah send peace on Muhammad, O Allah forgive me and open for me the doors of Your mercy”).

Upon seeing the Kaaba for the first time, it is recommended to pause and make heartfelt du’a (supplication) to Allah. Many pilgrims become emotional at this moment – it is perfectly natural to feel awe and joy on seeing the holiest site in Islam that you have faced in prayer every day. Thank Allah for honoring you with this visit. Remember that you are a guest in Allah’s House, and implore Him for His mercy and acceptance.

Now you will begin the main rites of Umrah, starting with Tawaf. At this point, you generally stop reciting the Talbiyah, because another form of worship is about to start.

3. Tawaf – Circling the Kaaba
Tawaf means to circle around something. In Umrah, you will perform Tawaf al-Umrah, which is seven circuits around the Kaaba in an anticlockwise direction. This Tawaf is a prayer with your body: you keep the Kaaba to your left, moving steadily and making du’a or dhikr as you walk.

How to perform Tawaf:

• Begin at the corner of the Kaaba where the Black Stone (al-Hajar al-Aswad) is mounted. This stone is a special relic – it is said to have descended from Paradise and was placed in the Kaaba by Ibrahim. It has since turned dark from the sins of mankind that touch it (according to narration), symbolizing the need for mankind’s repentance. When starting Tawaf, if possible, face the Black Stone, raise your right hand towards it and say “Bismillah, Allahu Akbar” (In the name of Allah, Allah is the Greatest), acknowledging the start of your circuit. If you can get close enough, you may kiss or touch the Black Stone, as the Prophet ﷺ did – but this is not obligatory. In fact, due to crowds, it’s often not feasible or safe to kiss it, so do not push or harm anyone for this. It is perfectly sufficient to point towards it with your hand from a distance and move on. The spirit of Tawaf is remembering Allah, not physically touching the stone.

• As you make each circuit around the Kaaba, recite prayers, glorify Allah, and ask for whatever good you wish – in this life and the next. There are no required specific supplications at each round, contrary to some printed guides that suggest specific du’as per circuit; those are optional. You may recite Quran verses, known du’as from Sunnah, or your own heartfelt prayers in any language. Keep your heart engaged. One recommended du’a between the Yemeni Corner (the corner before the Black Stone corner) and the Black Stone is: “Rabbanaa aatina fid-dunya hasanah wa fil-aakhirati hasanah wa qinaa ‘adhaab an-naar” – “Our Lord, give us goodness in this world and goodness in the Hereafter, and save us from the punishment of the Fire.” This was a du’a the Prophet ﷺ often made during Tawaf.

• During Tawaf, men have two specific Sunnah practices: (1) In the first three circuits, men should walk with a slight briskness and vigor (this is called Raml) – a reminiscence of the Prophet’s time when he asked his companions to show strength during Tawaf in front of the Makkans. (2) Men should also keep their right shoulder uncovered throughout Tawaf (this is called Iztiba’). That means the upper cloth of Ihram is draped from under the right armpit and over the left shoulder, leaving the right shoulder bare. After completing the seven rounds, men can cover both shoulders again. (Women do not do Raml or uncover anything; they walk normally and modestly.)

• Stay as close to the Kaaba as is comfortable without causing yourself or others harm. If it’s very crowded, it’s okay to perform Tawaf in the wider area of the courtyard or even on upper floors of the mosque (though closer is more rewarding). Maintain dignity, kindness, and focus. Do not shove or fight – remember, part of an accepted pilgrimage is to avoid arguing or hurting others. Allah is Peace and He loves peace.

• If you happen to reach the corner called Yemeni Corner (the corner just before the Black Stone corner) and can touch it with your hand, you may touch it (there’s no need to kiss it). But again, do not jostle excessively; passing it without touch is fine. The Prophet ﷺ touched the Yemeni corner when he could, because it is believed that Ibrahim built that corner on the original foundations. However, no takbir is said at the Yemeni corner; simply continue your prayers.

After completing seven circuits, you have finished the Tawaf. Many pilgrims then go to a spot called Maqam Ibrahim (the Station of Abraham) – which is a small golden kiosk near the Kaaba containing a rock with the footprint of Prophet Ibrahim – and attempt to pray there. It is Sunnah to pray two rak’aat after Tawaf. Allah said in the Quran: “And take the Station of Abraham as a place of prayer.” If possible, pray these two rak’ahs behind Maqam Ibrahim or any place nearby. In these two rak’ahs, it’s Sunnah to recite Surah Al-Kafirun in the first rak’ah and Surah Al-Ikhlas in the second, after Surah Al-Fatihah. But if it’s too crowded near Maqam Ibrahim, you can pray anywhere in the mosque; any place in Masjid al-Haram is fine for these two units of prayer.

After the two rak’ahs, it is recommended to drink Zamzam water. There are Zamzam coolers and taps in various spots in the mosque. Drink to your fill, and you may pour some on your head. Make du’a while drinking Zamzam, as the Prophet ﷺ said Zamzam water is for whatever purpose it is drunk for (i.e., your sincere intentions and prayers at that time are likely to be answered, insha’Allah).

4. Sa’i – Walking between Safa and Marwah
The next major rite is Sa’i, the seven-fold journey between the two small hills of Safa and Marwah – enclosed within the Masjid al-Haram complex. This commemorates Hajar’s search for water for her son Ismail, and it was made a part of both Hajj and Umrah.

To perform Sa’i:

• Proceed to the hill of Safa. There is an Quranic verse that the Prophet ﷺ would recite when he approached Safa, which is: “Indeed Safa and Marwah are among the symbols of Allah” (Quran 2:158, as quoted above). Many pilgrims recite this verse as they begin. When on Safa (it’s now a small rise indoors), face the direction of the Kaaba. Even if you can’t directly see it from inside, face that general direction and raise your hands in du’a. It’s Sunnah to praise Allah, glorify Him, and then make personal du’a at Safa. The Prophet ﷺ also recited “Allahu Akbar” and declared the Tawheed: “La ilaha illa Allah, wahdahu la sharika lah, lahul mulk wa lahul hamd, yuhyi wa yumeet, wa Huwa ‘ala kulli shay’in Qadeer” (meaning: There is no god but Allah, alone without partner. To Him belongs the dominion and all praise, He gives life and causes death, and He has power over all things). He repeated this dhikr three times on Safa, making du’a in between. You may follow this practice.

• Now move from Safa towards Marwah at a moderate pace, remembering Allah, reciting Talbiyah or any du’a. There is no specific required supplication; you can recite Qur’an or call upon Allah with sincerity. Between Safa and Marwah, there is a short segment marked with green lights (or green pillars) – this indicates the approximate area where Hajar ran at a quicker pace in the valley area to search for water. So in that section, it is Sunnah for men to jog or run quickly (if able) from one green marker to the other. Women do not run; they continue walking normally out of modesty and also because Hajar’s action of running is honored by men reenacting it, whereas women maintain dignity by walking.

• Reach Marwah at the other end, climb the small rise there, face the Kaaba direction and do the same as at Safa: praise Allah, say Allahu Akbar, make du’a. That completes one lap. Going from Safa to Marwah is one, and coming back from Marwah to Safa is two, and so on. You will do seven laps in total, finishing the seventh at Marwah. (So you go Safa->Marwah [1], Marwah->Safa [2], Safa->Marwah [3], 4, 5, 6, and the final 7th ends at Marwah).

• When your Sa’i is complete, again take a moment at Marwah to thank Allah. With that, the main rituals of Umrah are almost done.

Sa’i is physically tiring for some, but it’s a time to reflect on the story behind it: a mother’s faith under trial and Allah’s providence. As you walk those stretches, you can contemplate the trust we have in Allah to provide for our needs even when all seems desolate. It’s also a wonderful time to make du’a constantly – you have a good chunk of time walking, so use it to ask Allah for everything your heart desires. Many pilgrims have reported that their Sa’i was the most emotional part of the journey as they poured their hearts out in supplication. The logical benefit of this ritual movement is that it keeps you engaged, prevents fatigue from setting in after Tawaf, and adds a dynamic aspect to worship – worship isn’t only in stillness, sometimes it is in effort and motion.

5. Halq or Taqsir – Shaving or Trimming the Hair
This is the final rite of the Umrah. After completing Sa’i, men and women come out of Ihram by symbolically removing some hair. For men, the best practice (highly rewarded) is to shave the head completely (Halq). The Prophet ﷺ even prayed three times for mercy upon the men who shave their heads at Hajj/Umrah, and once for those who merely trim, indicating the greater virtue of shaving. If a man doesn’t want to shave bald, he can do Taqsir – trimming all around the head, cutting at least a fingertip’s length of hair from every part. (Not just a snip; it should be a general shortening of the hair.) For women, it is not permissible to shave their heads; instead, each woman will clip a small portion of her hair, about an inch (or the length of a fingertip) from the ends of her braids or hair. Usually a woman will gather her hair (in privacy or among other women) and cut a tiny lock as a token of coming out of Ihram.

This act shows submission – a person sheds a part of their beauty (hair) in devotion to Allah, marking the completion of the ritual. It’s also a relief: by cutting the hair, you are officially released from the Ihram state and all its restrictions. After cutting hair, your Umrah is complete! Alhamdulillah (Praise be to God).

You may now change out of the ihram garments and wear normal clothing, apply perfume, etc. It’s recommended to again thank Allah, maybe pray two rak’ahs of gratitude if you wish. Many people also visit the Prophet’s Mosque in Madinah after completing their Umrah, which though not part of Umrah, is a greatly virtuous trip. The Prophet ﷺ said one prayer in his mosque equals 1,000 prayers elsewhere (except the Grand Mosque which is 100,000 times).

This step-by-step process is the same for everyone, with summary differences: men do talbiyah loudly, women quietly; men uncover right shoulder in Tawaf, women do not; men run in specific areas of Tawaf (first three rounds) and Sa’i (green light zone), women do not run; men shave or trim hair, women only trim a little. Otherwise, the fundamental worship is identical.

Throughout the Umrah, keep your heart engaged, be patient with crowds, and avoid any violations of Ihram or general Islamic manners (like arguing, pushing, losing your temper). Remember, the Prophet ﷺ taught that an accepted pilgrimage has as one of its signs that a person refrains from obscenity and disputes. Treat your fellow pilgrims kindly – all of you are guests of Allah.

Rules and Guidance for Men and Women

Islam provides detailed guidance to make Umrah valid and acceptable, while also maintaining modesty and order. Here are important rulings and tips, separated by general rules and specific notes for men and women:

General Ihram Rules (for everyone): Once you have made the intention and entered Ihram, certain things become forbidden until you finish Umrah. These include:

• No cutting or removing hair or nails. You should not shave, trim, or pluck any hair on your body, nor cut your fingernails or toenails during Ihram. (All that is fine to do before entering Ihram, which is why many people groom beforehand.)

• No use of perfume or fragranced products. This means after intention, do not apply perfume, cologne, scented oils, or use scented soaps on purpose. (If normal soap has light scent it’s generally excused, but unscented is safer.) Also avoid perfuming clothes. The natural scent of the ihram clothes should remain neutral.

• No hunting of animals. It’s prohibited to hunt or kill animals during Ihram (except harmful creatures like snakes or scorpions if threatening). Even killing an insect intentionally should be avoided if possible. This instills respect for life and a peaceful mindset.

• No sexual relations or sexual talk/acts. A pilgrim must abstain from intercourse, foreplay, or any sexual intimacy while in Ihram. Even between husband and wife, those acts are paused. The heart and body should be directed to worship alone. Likewise, avoid vulgar speech or romantic flirtation.

• No arguing, fighting, or obscene language. While these are always sins, they are especially damaging in Ihram. Pilgrimage is a test of patience. Speak gently, forgive others’ jostling or mistakes, and keep focused on dhikr (remembrance of Allah). Allah says regarding the state of pilgrimage: “Whoever undertakes the pilgrimage, let there be no obscenity, nor wickedness, nor wrangling during Hajj” (Quran 2:197). This wisdom applies to Umrah as well – a pilgrim should be on their best behavior. A logical benefit is obvious: millions in close quarters could turn chaotic if everyone lost patience, so Islam emphasizes self-control and good manners as part of the worship.

• No carrying out a marriage contract. One cannot perform a nikah (marriage) or be engaged in marrying someone during Ihram. This is to keep the state purely for existing worship.

If someone violates a serious restriction (like uses perfume or shaves their head before time, or has marital relations), there may be penalties like offering a compensatory sacrifice or fasting, depending on the violation (fiqh books detail these). But minor unintentional mistakes are forgiven by Allah’s grace; one should not become overly paranoid – just be conscious and do your best.

Guidance specifically for Men: Men in Ihram have a distinct appearance – two white cloths and sandals/flip-flops that don’t cover the mid-foot. Men must not cover their heads with a cap, turban, cloth, etc., while in Ihram (using an umbrella for sun or sitting under shade is fine, as that’s not “wearing” something on the head). Men also should not wear normal stitched clothing: no shirts, pants, underwear, or sewn slippers. The idea is to strip away material luxury and appear like a humble servant of God. This also fosters unity – everyone looking similar, no status symbols. Men should also keep their voice loud in Talbiyah to energize themselves and others (women keep it moderate).

During Tawaf and Sa’i, as mentioned, men have specific traditions (uncovering shoulder, brisk walking in parts). After Umrah, men will shave or trim hair. It is highly recommended for men to shave the head completely for the full reward, as the Prophet ﷺ prayed for those who shave. But trimming is allowed if one prefers. If a man plans to do another Umrah very soon or go into Hajj shortly after, sometimes he may trim in the first umrah and save shaving for the final exit from Ihram. Generally, follow what your group leader or scholar advises for your situation.

Guidance specifically for Women: Islam honors the modesty and safety of women, especially during travel. A few key points:

• Mahram requirement: It is the teaching of Prophet Muhammad ﷺ that a woman should not travel long distances without a male mahram (a close male relative whom she cannot marry, such as a husband, father, brother, son, uncle, etc.). In a famous hadith, the Prophet ﷺ said: “No woman should travel except in the company of a mahram.” (Al-Bukhari & Muslim). When a man stood up and said he had enrolled for a military expedition but his wife wanted to go for Hajj, the Prophet ﷺ told him to go with his wife to Hajj instead – emphasizing the duty of a husband or mahram to accompany a woman for such journeys. The wisdom here is clear: it is for the woman’s protection, comfort, and honor. A trustworthy mahram provides support and helps her fulfill the rites without worry of harassment or harm.

  In classical Islamic law, this rule is quite strict. In modern times, some scholars have given minor leeway if a woman is in a very safe group travel environment (like an official group of pilgrims) and especially if she is older, to fulfill her fard Hajj/Umrah when no mahram is available. But the best and agreed practice is that she should have a mahram with her. Many countries and Hajj operators also enforce this by policy. So, sisters planning Umrah: try to go with your husband, brother, father, or another male relative. There is a great ease and peace of mind in that, and you are following the Prophetic guidance.

• Ihram clothing for women: As noted, women do not have a special uniform for Ihram. They simply wear modest, loose-fitting, opaque clothing that covers everything except face and hands. Usually women will wear a hijab (headscarf) and an abaya or long dress. White is not necessary (unlike men’s white cloth); any color that is modest and not flashy is fine, though many choose white or black out of tradition. The key prohibition for women in Ihram is that they should not cover the face (no niqab that is tied to cover the face) and should not wear gloves on the hands. The face veil is lifted because in Ihram we are in a state of honesty before Allah, and also there should be no unnecessary restriction. If needed, a woman can cover her face with part of her headscarf or a piece of cloth when unrelated men are very near – Aishah (may Allah be pleased with her) and other wives of the Prophet used to do that when male riders passed by, then uncover when clear. This shows flexibility: modesty should be maintained but without “wearing” a niqab. She should also avoid heavy makeup or perfume that might attract attention. The focus is on worship, not adornment.

• During the rituals: Women perform Tawaf and Sa’i just like men, but without the jogging or exposing of shoulder. Women can recite talbiyah and dhikr softly so only those near hear. They should not intermingle roughly with men. It’s advisable for a woman to stay close to her mahram or group, especially in very crowded tawaf, to avoid getting jostled. Women may choose times for Tawaf that are less congested or use the women’s areas if available. It’s permissible for women to delay Tawaf or other rites if needed for modesty or rest, as long as they complete it while still in Ihram.

• Menstrual cycles: A notable point – if a woman on her way to Umrah gets her menstrual period, she cannot perform the Tawaf (circumambulation) until she becomes pure (since Tawaf around the Kaaba requires the same state of purity as prayer). This sometimes happens, and it did to the Prophet’s wife Safiyyah during Hajj. The Prophet ﷺ said, “This is something Allah has decreed for the daughters of Adam,” meaning menstruation is natural and one should not feel guilt. The solution is: she remains in Ihram, waits until her period ends (even if it means staying some extra days in Makkah), then takes a ghusl and continues with Tawaf, Sa’i, etc. If her period comes after Tawaf but before Sa’i, she can actually do Sa’i even in menstruation (because Sa’i itself doesn’t strictly require wudu or purity, as it’s not prayer). So the main restriction is Tawaf. Women should plan accordingly – some take medication to delay their menses if they expect it to conflict with their short trip, after consulting doctors. But if it happens unexpectedly, be patient – it’s a test of acceptance. She can still engage in du’a, talbiyah, dhikr (remembrance of Allah) in the interim (just no tawaf or formal salah). In the era of modern facilities, this is easier to manage with communication and lodging if delays occur. The scholars of all schools agree that a menstruating woman cannot do the Tawaf until she’s clean, as per the hadith where the Prophet ﷺ told Aishah (who got her menses at the start of Hajj) to do everything the pilgrims do except tawaf until she’s clean.

In summary, Islam cares for the experience of both men and women during Umrah. Men are taught discipline in appearance and are visibly distinguished as pilgrims. Women are given protection and ease to perform worship without compromising their modesty. When each follows the guidelines, the result is a harmonious scene of devotion – exactly what one witnesses in Makkah: men in white seamless cloth, women in modest dress, all invoking Allah together.

Perspectives from Scholars: Classical and Contemporary

Over the centuries, Muslim scholars have reflected on Umrah’s rituals and provided guidance to ensure Muslims perform them correctly and derive maximum benefit. Here we’ll share insights from both classical scholars like Imam Ibn Taymiyyah, Imam Nawawi, Ibn Qudamah and others, as well as contemporary scholars like Shaykh Ibn Baz, Shaykh Al-Albani, and Shaykh Ibn ‘Uthaymeen.

• On the Ruling of Umrah: As mentioned earlier, scholars differed on whether Umrah is obligatory. Imam Ibn Qudamah in his famous 12th-century jurisprudence book Al-Mughni notes the consensus that Umrah is an established act of worship in Islam and then explains the differing opinions. He records that “Imam Abu Hanifa and Malik viewed it as a recommended Sunnah, while Imam Shafi’i and Ahmad held it to be obligatory.” He then provides evidence for both sides. Interestingly, Shaykh al-Islam Ibn Taymiyyah (14th century) inclined to the non-obligatory view, agreeing that the hadith some cited to say “Umrah is not required” was weak but still considering that since the Prophet ﷺ emphasized Hajj as a pillar and was silent on Umrah being fard, it remained supererogatory. On the other hand, Imam al-Nawawi (13th century) strongly favored the obligatory view in his book Al-Majmu’, especially after authentic hadith emerged such as the one where the Prophet ﷺ told Aishah that Hajj and Umrah are a form of Jihad (using the words “upon them” which imply obligation). Al-Nawawi said, “Nothing authentic says that Umrah is voluntary only.”

  In practical terms, the majority of scholars encourage Muslims to do Umrah at least once, whether as an obligation or as a highly rewarded Sunnah. Shaykh Ibn Baz (a leading 20th-century scholar) issued fatwas that every able Muslim should perform Umrah at least once, ideally along with Hajj or on a separate trip, to fulfill the completeness of the Prophet’s Sunnah. Shaykh Ibn ‘Uthaymeen similarly taught that while Hajj is the greater duty, Umrah should not be neglected, and he himself wrote guides on how to perform it properly.

• On the Virtues and Proper Manner: Imam An-Nawawi in his commentary on Sahih Muslim highlights that the expiation of sins between Umrahs refers to minor sins – this is echoed by contemporary scholars like Ibn ‘Uthaymeen, who explained that major sins still require repentance. They point out this doesn’t lessen Umrah’s value; rather it shows that regular worship cleans the heart frequently, while major transgressions need a deeper transformation of repentance. Ibn ‘Uthaymeen in one of his khutbahs mentioned, “If the daily prayers and Ramadan to Ramadan only erase minor sins unless major sins are avoided, then by analogy the same holds for Hajj and Umrah. One must quit major sins to expect total forgiveness.” This is a logical consistency in Islamic theology – the doors of forgiveness are wide open, but one should also actively give up serious wrongs to walk through those doors fully.

  Ibn Taymiyyah emphasized the importance of pure Tawheed (monotheism) during Hajj and Umrah. He warned against any practices that could taint one’s pilgrimage with shirk or superstition. For example, visiting graves or seeking intercession from anyone besides Allah during the journey is not part of the Sunnah. He wrote that the pilgrim’s heart should be attached to Allah alone, seeking His reward and forgiveness. This stress on purity of worship ensures the pilgrimage remains a manifestation of “Labbayk Allahumma” – responding to Allah sincerely. Modern scholars like Shaykh Albani followed this approach, authoring guides on Hajj/Umrah “according to the Quran and Sunnah” to eliminate cultural innovations that crept in, such as certain prescribed chants or erroneous beliefs (like thinking touching the Black Stone forgives sins by itself – no, it’s ultimately Allah who forgives when we follow the Prophet’s example, the stone is just a sunnah to kiss out of love).

• On Combining Hajj and Umrah or Doing Multiple Umrahs: Classical jurists also discussed scenarios like performing more than one Umrah in a trip. Ibn Qudamah mentions that it’s permissible to do multiple Umrahs (for example, on behalf of deceased relatives) by going out to the Miqat each time, especially per Shafi’i and Hanbali views – they cite that Ali ibn Abi Talib said one could do Umrah frequently, even monthly. However, Malik disliked doing more than one Umrah in a single journey, considering one fully sufficient and that one should rather focus on tawaf or other worship after that. Shaykh Ibn Baz and others have noted that while multiple Umrahs are allowed, the Prophet ﷺ aside from the Hajj combined one, did not perform two Umrahs on the same visit to Makkah (apart from Aishah’s case where she had missed the initial Umrah due to menses and the Prophet told her brother to take her after Hajj to do a makeup Umrah). Therefore, they recommend not multiplying Umrahs unnecessarily in one trip; instead, engage in tawaf (which can be done anytime) and extra prayers. This viewpoint highlights a balanced approach: Umrah is precious, not a ritual to be done aimlessly in repetition, but with due regard for its sanctity.

• On Women’s issues: Classical scholars like Ibn Qudamah and Imam Malik upheld the condition of a mahram for a woman’s travel, referencing the hadith we quoted. There’s a well-known legal debate: the Shafi’i madhhab traditionally allowed an exception that if the journey is absolutely safe (like traveling with a large group of trustworthy people), a woman may go without a specific mahram for Hajj. This was based on some companions like Ibn Umar hinting at it and the reasoning that if no mahram exists, should a woman be prevented from Hajj? Many modern scholars, however, caution that safety and social conditions vary – so while some organizations allow women in supervised groups (and indeed many women do go in ladies’ groups today), the ideal Islamic counsel is to have a mahram. Shaykh Ibn ‘Uthaymeen when asked, said even today fitnah can occur, so it is better for her faith and comfort to adhere to the prophetic rule unless dire necessity. Meanwhile, scholars also emphasize that once at Makkah, women must be afforded space to perform their worship without harassment. It’s heartening that arrangements in the Haramain (holy mosques) have improved with separate spaces, security, and so on, making it easier for women to perform Umrah peacefully.

• Spiritual commentary: Imam Ibn Al-Qayyim (a student of Ibn Taymiyyah) wrote eloquently on the inner dimensions of Hajj and Umrah in “Zad al-Ma’ad.” He described how the acts of putting on Ihram, doing tawaf, etc., have parallels in purifying the soul. For instance, he said Ihram (with its two simple cloths) reminds one of the shroud in which we’ll be buried – it helps kill pride. Tawaf around the Kaaba is like being in the orbit of obedience around the central focus of Allah’s unity, much like the angels circling Allah’s Throne; it signifies that your life revolves around Allah now. The Sa’i, he notes, teaches the believer sabr (perseverance) in times of desperation and that after effort and trust, relief (Zamzam) will come from Allah. The shaving of the head represents complete submission – you have given your entire self to God, nothing of your vanity remains. Such reflections by scholars old and new show that Islamic rituals are rich with meaning; they are not empty rituals but rather physical enactments of spiritual truths. This is an important point when giving dawah (inviting others to Islam) – we can explain that every ritual in Islam has wisdom. Sometimes people outside the faith see pilgrims and think it’s mere ritualistic circles; but once they learn the meanings, many are moved and see the beauty in these acts of devotion.

• Modern scholar advice: Shaykh Ibn Baz often advised pilgrims to purify their intention solely for Allah, to avoid showing off (“riya”) about one’s pilgrimage. He also warned against common mistakes like people thinking they must pray two rak’ahs specifically for Ihram (there’s no specific “Ihram prayer”; one simply prays any regular prayer and then dons Ihram). Shaykh Al-Albani highlighted sticking to authentic duas rather than invented ones – for example, there is no proof for a particular dua on each round of Tawaf; what’s legislated is broad. He compiled hadiths on Hajj/Umrah in a book to help pilgrims follow the Prophet’s exact footsteps. Shaykh Ibn ‘Uthaymeen in his lectures on Hajj would remind people that while doing these acts, the heart must not be heedless; one shouldn’t be chatting or taking selfies in tawaf (a modern distraction) – rather be present with Allah. He humorously pointed out that an accepted Umrah is better than a hundred photos posted online – because the latter might give you some likes, but the former gives you Allah’s pleasure and a cleansed soul. Such counsel is even more needed in our times when it’s easy to treat pilgrimage as tourism or a social media event. The scholars emphasize: go as a humble servant, not a sightseeing vacationer, and you will return truly enriched.

In essence, scholars – whether from the Hanafi, Maliki, Shafi’i, or Hanbali schools – all converge on guiding the ummah to perform Umrah correctly, avoid extremes, and capture its spiritual essence. Minor differences (like how exactly to do certain details) are a mercy and offer flexibility, but the core is the same. Classical giants like Nawawi and Ibn Qudamah provided the fiqh roadmaps, and modern scholars like Ibn Baz and Albani ensured we connect those rulings with evidence and prevent cultural distortions. This continuous scholarly engagement over 14 centuries is itself a testimony to the richness and enduring relevance of Islamic teachings. Muslims today can take confidence that when we perform Umrah, we are participating in a well-preserved tradition of faith.

The Truth and Beauty of Islam in Umrah

Umrah beautifully encapsulates some of the core truths of Islam and showcases its beauty to those who reflect:

• Pure Monotheism (Tawheed): Every act in Umrah is directed to Allah alone. Millions circumambulate a simple stone structure (Kaaba) not because they worship the stone or the building – no, it’s because it is the house built for worship of the One God. They say “Labbayk Allahumma (Here I am, O Allah)” – answering Allah’s call, not any human’s. This eliminates any idolatry or intermediaries. It’s a direct pilgrimage to God’s House as His humble servants. The truth of Islam’s monotheism shines: even when we kiss the Black Stone, we do it only because the Prophet did so as a sign of respect to God (Umar ibn al-Khattab famously said, “I know you are just a stone that cannot benefit or harm; I only kiss you because the Prophet Muhammad kissed you.”). This teaches that obedience to Allah and His Messenger stands above all, and no object has inherent power – a stark contrast to pagan practices.

• Universality and Brotherhood: In Umrah, you see Indonesians next to Nigerians next to Turks next to Americans – all dressed similarly, performing the same rites. This is Islam in microcosm: a global faith that transcends race and nationality. The beauty of equality is palpable. In a world rife with racism and classism, the Haram in Makkah during Umrah is a living proof that Islam can unite humanity under one banner of faith and humility. Malcolm X, the American civil rights activist, famously wrote about how seeing the unity of pilgrims in Hajj (and Umrah) changed his perspective on race and demonstrated the potential for brotherhood that Islam offers. That legacy continues: anyone who witnesses or experiences Umrah is struck by this unique human equality and love that emanates among strangers for the sake of Allah.

• Discipline and Order: The fact that millions of people can perform these rites in an organized way, following principles laid down 1400 years ago, shows the practicability and wisdom of Islamic law. There’s a logical flow to the rituals (Ihram -> Tawaf -> Sa’i -> hair), and clear rules to manage human behavior in crowds (no fighting, take turns, etc.). This reflects that Islam is a religion of law and order, not chaos. Yet the law is imbued with mercy – for example, if you are sick or unable to complete Umrah, the Sharia has accommodations (one can exit Ihram if absolutely unable to finish, though might have to offer a sacrifice; or one can make a conditional intention at the start like “if I’m prevented by illness, I exit Ihram” to avoid penalty – a teaching of the Prophet to one companion). These detailed rulings show that Islam cares for both ideals and real-life scenarios.

• Connection to Heritage: Umrah connects Muslims to their spiritual ancestors. It’s an embodiment of living history. When Muslims perform Umrah, they keep alive the legacy of Ibrahim, Hajar, Muhammad (peace be upon them). No other religion has such a continuous, large-scale reenactment of their prophetic histories. This continuity is an argument for the truth of Islam – it successfully links people of all eras to the pure monotheism of Abraham in both belief and practice. Even someone not Muslim, observing this, might think: “These people run where Hagar ran, drink from a well that saved Ishmael, and pray where Muhammad prayed – truly they believe in and love their prophets and the One who sent them.” It’s a moving testament that the message of tawheed is alive.

• Transformative Power: Time and again, we hear accounts of people changing for the better after Hajj or Umrah. A young man struggling with faith goes for Umrah and returns with a heart softened, now praying regularly. A sister who was feeling spiritually low finds a new spark after seeing the Kaaba and performing tawaf. This spiritual transformation is perhaps the greatest proof of Islam’s truth for the individual – the fruits it bears. The philosophy of Umrah is that physical journey mirrors a spiritual journey. When one undertakes it, sincerely seeking truth, Allah often opens their heart. It’s not magic; it’s the result of intense focus on worship and being in a blessed environment. Philosophers through ages have talked about taking retreats for enlightenment – Islam has built in the concept of pilgrimage as a universal retreat open to all. The beauty is that even the simplest believer can attain nearness to Allah there that the greatest mystic would yearn for, just by following the humble rituals with sincerity.

Additionally, there are often personal miracles or deeply spiritual moments people experience during Umrah: finding an answer to a du’a they made at the Kaaba, feeling an unexplainable tranquility in their heart, or being moved to tears and cleansing of the soul. Some describe how, despite being in a crowd of thousands around the Kaaba, they felt at one point that it was just them and Allah in conversation – an intimacy in the midst of multitudes. These are not wild supernatural claims, but subtle miracles of the heart. As the Quran says, “Verily, in the remembrance of Allah do hearts find rest.” The remembrance (dhikr) during Umrah often unlocks that rest and assurance (sakeenah) in the heart.

There are also reports of extraordinary occurrences in the history of the Haram – like the Kaaba remaining protected through many trials (such as the failed attack by Abraha with his elephant army, referenced in Surah 105, or more recently how the Haram has been kept safe from tragedies even when millions gather). However, the focus for a believer is the spiritual light one gains rather than seeking supernatural signs. The greatest miracle is a changed heart and a forgiven soul, and that is readily available through Umrah for those who seek it.

Umrah in Our Lives Today and Moving Forward

Today, undertaking Umrah has become easier in terms of logistics (with modern transport, visas, packages), yet we face new challenges – like crowd management, commercialism, and sometimes complacency where people take it as a trip without understanding. How should we approach Umrah in the modern context?

1. Sincerity and Knowledge: Muslims today should renew their intention for Umrah purely for Allah and seek knowledge of the proper way to do it beforehand. It’s highly encouraged to attend a seminar or read a good guide about Umrah before going. Don’t just treat it as a checkbox or only rely on a group leader. When you learn the meanings and the fiqh of Umrah, the experience will be much more fulfilling and correct. In the age of information, ignorance is a choice. Thankfully, there are many reliable books (some listed below) and scholars’ videos explaining the rites. Going with knowledge means you can help others there too who might be confused. It also prevents falling into errors or baseless rituals sometimes seen (like people wiping every wall thinking it’s holy, or crowding improperly).

2. Respect the Sacredness: The two holy mosques in Makkah and Madinah are places where certain acts carry even more weight. A prayer in Masjid al-Haram is rewarded 100,000 times more than elsewhere. Likewise, doing wrong there is more serious. Allah says “Whoever intends a deviation or wrong in the Sacred Mosque, We will make him taste a painful punishment” (Quran 22:25). So we should be extremely conscious not to commit sins while on pilgrimage – like smoking, or arguing, or backbiting, etc. Sadly, one can also observe some people getting impatient or wasting time on phones. It’s important for our generation of pilgrims to uphold the sanctity. The Haram is not a tourist site; it’s a place of worship. We should dress appropriately (even outside Ihram, maintain Islamic clothing in the holy city), lower our gaze, and avoid unnecessary photography especially of others in worship. By embodying the right conduct, we preserve the spiritual atmosphere for ourselves and others. This is part of amanah (trust).

3. Embrace the Spiritual Change: Upon returning from Umrah, a person is often nicknamed “Al-Hajji” or “Hajjah” in some cultures as an honorific (even though technically Hajj is the farida, people still respect one who did Umrah). But beyond titles, what matters is implementing positive change. The true sign of an accepted Umrah is that it improves your life afterwards. You may feel more attached to prayers, more patient, more charitable. We should hold onto those improvements. We should also share our experiences to inspire family and friends – not out of boastfulness, but to encourage them to go or to benefit from what we learned. Many people, after going once, make it a habit to try to go again if possible. In fact, if one has the means and time, doing Umrah again (say every few years) is wonderful to recharge spiritually. However, one should also be mindful to balance such supererogatory trips with other duties – for instance, using money to help the poor might at times be more pressing. It’s about a wise balance: Islam wants us to worship but also care for society. Perhaps budgeting to do Umrah occasionally while also giving in charity ensures both personal and communal benefit.

4. Accessibility and Inclusivity: There is a rising trend of young Muslims going for Umrah (unlike before when mostly elders went). This is a great development – youth gain guidance early on through this experience. Also, Muslim minorities from far-off countries (like from the West or East Asia) are making the journey which used to be very difficult centuries ago. We should be grateful for this ease and not take it for granted. It’s also worth advocating that the pilgrimage remains accessible financially. Sometimes packages can be expensive; Muslims can work with authorities or charities to sponsor those who can’t afford but wish to go (many communities do group fundraising to send a few underprivileged people to Hajj – similar could be done for Umrah). This spirit of helping each other fulfill religious duties is very much encouraged in Islam.

5. Maintaining the Unity: When you stand in Masjid al-Haram, you realize how petty our local community differences are. You might pray next to someone of a different madhhab or ethnic background, and it doesn’t matter – you’re brothers in Islam. Taking that lesson home can improve our local mosque cooperation and reduce divisions. The Prophet ﷺ’s vision was one Ummah; Hajj and Umrah manifest that. So, after coming back, be a bridge-builder among Muslims, remind others of the bigger picture that we all share the qiblah and Quran. Also, show more empathy. Having seen people of such diverse struggles in Makkah (the old lady in a wheelchair doing tawaf, the poor pilgrim who saved for 10 years to be there, etc.), our hearts should soften towards others. These journeys are meant to make us more compassionate, patient and God-fearing in our everyday life.

6. Inviting Others: For non-Muslim friends or coworkers, your Umrah trip can be a dawah opportunity. People might ask, “How was your trip?” – rather than just saying “great”, you can explain what you felt, what you did, and why it’s important. Many are curious about the Kaaba and the whole concept. Your heartfelt description of the unity and peace you experienced can dispel misconceptions and spark positive interest in Islam. It shows Islam is alive and not just theory. So, sharing some stories or lessons (in a humble, non-preachy way) is good. For example, you could mention, “I was amazed seeing people from 100 different countries all in prayer together – it really made me appreciate the Islamic teaching that all humans are equal before God.”

Moving forward, as the Muslim population grows and travel becomes even more accessible, the number of people doing Umrah each year has skyrocketed. This calls for patience and cooperation. Sometimes you may have to wait longer or it’s crowded; remember you are Allah’s guest – any hardship is part of the test and cleanses sins. Develop a mindset of gratitude that “Allah invited me here, so I will make the best of every moment, even the tough ones.” Also, support efforts that keep the Haramain clean and well-maintained. For instance, simply picking up trash you see or following instructions by authorities there (like which gate to use, etc.) is part of our responsibility. These holy sites are a trust for the whole Ummah.

Lastly, never underestimate the power of a humble ‘Umrah. In a world where people chase huge accomplishments or social status, a person doing Umrah might seem like they’re just doing simple rites, but in reality they could be earning paradise and forgiveness at that very moment. Our Lord is very Generous. The Prophet ﷺ said that from one Umrah to the next is expiation of sins – think about that: it’s like a spiritual reset button. That is the mercy of Allah! And one never knows if they will get another chance, so if you feel the yearning to go, plan for it and go when able. Many who postpone it saying “maybe when I’m older” miss the chance. Life is unpredictable. So, take the opportunities Allah gives for goodness as soon as you can.

Umrah might be “minor” in terms of obligation, but it is major in its benefits and impact. It is one of the truths of Islam that such a journey can deeply transform a person and bring countless blessings. As Muslims, we thank Allah for this gift and pray He calls us to His House repeatedly with sincerity and acceptance. As the Prophet Ibrahim عليه السلام prayed when building the Kaaba, “Our Lord, accept [this service] from us. Indeed, You are the Hearing, the Knowing.” (Quran 2:127). We too ask Allah to accept every Umrah done for His sake and make it a means of guidance and mercy.

In conclusion, Umrah remains a shining practice in Islam that demonstrates the faith’s emphasis on devotion, equality, history, and piety. It is an ever-relevant journey of the soul that impacts millions of Muslims today. We should approach it with knowledge, reverence, and enthusiasm, using it to draw closer to our Creator and to reset our lives upon the path of righteousness. May Allah Almighty invite each and every Muslim to His House for Umrah and Hajj, accept those efforts, and may He open the hearts of others through the beauty they witness in this pilgrimage. Ameen.

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Recommended Books on Umrah (Further Reading)

For those who want to delve deeper or prepare thoroughly, here are some highly-regarded books by mainstream scholars (classical and modern) that detail the rites of Hajj and Umrah and their wisdom:

• “Al-Majmu’” – by Imam Yahya an-Nawawi. (Classical) – A comprehensive Shafi’i fiqh manual; includes detailed chapters on Hajj and Umrah, rulings and supplications.
• “Al-Mughni” – by Imam Ibn Qudamah. (Classical) – An encyclopedic Hanbali jurisprudence book; offers extensive discussion on differences of opinion regarding pilgrimage rituals and rulings.
• “Fiqh-us-Sunnah (Volume on Hajj and ‘Umrah)” – by Sayyid Sabiq. (Modern) – A popular, easy-to-understand book covering the Islamic jurisprudence of worship according to evidence from Quran and Hadith, with a section dedicated to Umrah.
• “The Right Way to Perform Hajj and ‘Umrah” – by Shaykh Muhammad Nasiruddin al-Albani. (Modern) – A well-documented guide based on authentic hadiths, describing step-by-step how the Prophet (peace be upon him) performed the pilgrimage.
• “Verifying and Explaining Many Matters of Hajj, ‘Umrah, and Ziyarah” – by Shaykh Abdul Aziz ibn Baz. (Modern) – A collection of fatwas and advice from the late Grand Mufti Ibn Baz, clarifying common issues and correct practices for pilgrims.
• “A Guide to Hajj, ‘Umrah and Visiting the Prophet’s Mosque” – by Shaykh Muhammad ibn Salih al-‘Uthaymeen. (Modern) – Practical instructions and insights from a renowned scholar, covering every aspect of the journey, from preparation to completion.
• “Zad al-Ma’ad (Provisions of the Hereafter)” – by Imam Ibn al-Qayyim (sections on Hajj/Umrah). (Classical) – While covering the life of the Prophet, it includes a vivid description and spiritual analysis of the Prophet’s Hajj and Umrah, providing deep wisdom behind the rites.