Umrah

In

, Umrah is referred to as the lesser pilgrimage. ¹ Performing Umrah is neither obligatory nor compulsory for Muslims, but it is essential for those who can afford it, to follow the blessed Sunnah of the Muhammad . It holds significant importance for their religious and worldly benefit. ² Umrah is a means of purification from sins, and if it is performed in the month of Ramadan, its reward is equivalent to that of performing Hajj. ³

Significance of Umrah

Performing Umrah is Sunnah Muakkadah, ⁴ i.e., if an individual is financially and physically capable, he/she should perform it once in a lifetime. This is because the Holy Prophet performed four Umrahs after migrating to Madinah. ⁵ Umrah purifies a person from sins in the same manner as a furnace purifies iron from its impurities.

Ihram and Meeqat

To perform Umrah, one must enter the state of Ihram from Meeqat. Meeqat refers to the specific geographic boundaries established for pilgrims intending to perform Hajj or Umrah. There are five main Meeqats, each designated for pilgrims coming from different directions:

Dhul-Hulaifah (Abyar Ali): Located near Madinah, this Meeqat is for those coming from or through Medina.

Juhfah: Situated near Rabigh, this Meeqat serves pilgrims coming from the direction of the Levant, Egypt, and Morroco.

Qarn Al-Manazil (As-Sail Al-Kabeer): This is for pilgrims coming from Najd or the eastern regions of the Arabian Peninsula.

Yalamlam (Al-Sadiah): Located at south of Makkah, this Meeqat is for pilgrims coming from Yemen or those passing by that route.

Dhat Irq: This Meeqat is for those coming from Iraq or through that direction.

These boundaries mark the points beyond which pilgrims must not cross without being in the state of Ihram. Ihram refers to a special uniform of pilgrims which involves two white sheets for males and normal Islamic clothing for females (covering everything except face, hands and feet). The Ihram is worn after the pilgrim purifies him/herself via shaving their armpit/pubic hair and performing Ghusl (ritual bath) or Wudu (ablution). The concept of Meeqat ensures that pilgrims enter the sacred precincts of Makkah in a state of ritual purity and preparedness. After becoming pure, the pilgrim performs two Rakahs of Nafil prayer and then makes niyyah (intention of pilgrimage) in the following manner:

  اللَّهُمَّ إنِّي أُرِيدُ الْعُمْرَةَ فَيَسِّرْهَا لِي، وَتَقَبَّلْهَا مِنِّي ⁶

  O Allah, I intend to perform Umrah, so make it easy for me and accept it from me.

After wearing the Ihram and making the intention for Umrah, the pilgrim must now adhere to the restrictions imposed by the Ihram. After that, the pilgrim engages in various forms of remembrance of

and continuously recites the Talbiyah while proceeding towards the House of Allah. The Talbiyah will be recited as follows:

  لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إنَّ الْحَمْدَ، وَالنِّعْمَةَ لَكَ، وَالْمُلْكَ، لَا شَرِيكَ لَك ⁷

  O Allah, I am present before you. O Allah, I am present in Your presence, I am present at Your sublime court, O Allah, you have no partner, all praises are for You and all blessings are from Your sublime presence, and the kingdom of the whole world belongs to You and You have no partner.

Entering the Sacred Boundaries

Upon entering the boundaries of the Haram, it is recommended for the pilgrim to recite the following supplication:

  اللَّهُمَّ هَذَا حَرَمُكَ وَأَمْنُكَ فَحَرِّمنِي على النارِ، وأَمِّنِّی مِن عَذَابِكَ يَومَ تَبْعَثُ عِبادَكَ، وَاجْعَلْنِي مِن أولِيائِكَ وَأهْلِ طَاعَتِكَ ⁸

  O Allah, this is Your Sacred Haram and Your place of safety. So, make me forbidden to the Fire and secure me from Your punishment on the Day You resurrect Your servants. Make me among Your friends and those who obey You.

First Sight of the Ka'bah

When the pilgrim enters Masjid Al-Haram and sets eyes upon the Ka’bah for the first time, he/she is recommended to make any supplication they want. However, it is better if the following supplication is recited:

  اللَّهُمَّ زِدْ بَيْتَكَ تَشْرِيفًا وَتَكْرِيمًا وَتَعْظِيمًا وَبِرًّا وَمَهَابَةً وَزِدْ مَنْ شَرَّفَهُ وَكَرَّمَهُ وَعَظَّمَهُ مِمَّنْ حَجَّهُ أَوْ اعْتَمَرَهُ تَشْرِيفًا وَتَكْرِيمًا وَتَعْظِيمًا وَبِرًّا وَمَهَابَةً بِاسْمِ اللَّهِ وَاَللَّهُ أَكْبَرُ ⁹

  O Allah, increase this House (the Ka’bah) in honor, dignity, reverence, and awe. Increase it in honor, dignity, reverence, and awe for those who honor it and those who perform Hajj or Umrah. Begin in the name of Allah, and Allah is the Greatest.

Starting the Umrah: Tawaf

Then, the pilgrim descends towards Mataf (the area surrounding the Ka’bah where Tawaf is done). Before beginning Tawaf, the pilgrims should make the intention in their heart for performing Tawaf, an essential aspect of the ritual. The intention (niyyah) can be expressed silently, and it signifies the purpose of the act being performed for Allah. However, it is better if the intention is stated out loud. It can be done by reciting the following supplication:

  اَللّٰهُمَّ اِنِّیْ اُرِيْدَ طَوَافَ بَيْتِکَ الْحَرَامِ فَيَسِّرْهُ لِیْ وَتَقَبَّلْهُ مِنِّیْ سَبْعَة اَشْوَاطٍ ِاللّٰه تَعَالٰى عزّوجل.

  O Allah, I intend to perform Tawaf of Your Sacred House, so make it easy for me and accept it from me. (I intend to perform) seven circuits for Allah, the Exalted and Glorious.

The pilgrim then stands in line with the Black Stone (Hajar Al-Aswad, حجر الاسود). At this moment, he/she should raise their hands to their ears, similar to the way they do when starting the prayer (Takbir Tahrimah, تكبير تحريمة). After reciting the Takbir, the pilgrim attempts to kiss the Black Stone. If it is not possible to physically reach the Black Stone due to the crowd, the pilgrim should touch it with their hand and then kiss their hand (since these days the Black Stone is often perfumed, it is advised not to touch it while in the state of Ihram.). If neither kissing nor touching the Black Stone is possible, then, the pilgrim should perform Istilam (استلام). The Istilam is performed by raising both palms towards the Black Stone, reciting 'Bismillahi Allah Akbar' and then kissing the palms.

Then, the men should perform Idtiba (اضطباع). This means that they should take the upper sheet of their Ihram and pass it under the right armpit, throwing its ends over the left shoulder, so that the right shoulder remains uncovered. In the first three rounds, the pilgrim is recommended to perform Raml (رمل), i.e., walk briskly with short steps while moving the shoulders. Women are exempted from uncovering the right shoulder and performing Raml.

Although there are no specific supplications for each round, it is beneficial to memorize a few prayers and frequently praise Allah Almighty, during the Tawaf. Throughout the Tawaf, if the pilgrim becomes confused and does not understand which prayer to recite, he/she should recite the following supplication:

  سُبْحَانَ اللّٰهِ وَالْحَمْدُ لِلّٰهِ وَلَآ اِلٰهَ اِلاَّ اللّٰهُ وَاللّٰهُ أَكْبَر وَلَا حَوْلَ وَلَا قَوَّةَ اِلاَّ بِااللّٰه. ¹⁰

  Glory be to Allah, and praise be to Allah, and there is no god but Allah, and Allah is the Greatest, and there is no power nor might except with Allah, the Most High, the Most Great. O Allah, bless our master Muhammad ()and the family of our master Muhammad() , and grant them peace.

In each circuit, Istilam (استلام) is performed at the site of the Black Stone, also indicated by the green light fixed on the corner of Masjid Al-Haram. The Istilam marks the start of a new circuit. The pilgrims are recommended to either count the circuits on their fingers or use an electric or manual counters to keep counts of their circuits.

After completing the seven rounds around the Ka’bah (Tawaf), the pilgrim proceeds to the Station of Ibrahim (مقام ابراھیم ) and prays two Rak'ahs of Tawaf, either on that location or nearby if the area is crowded. If possible, they should then go to the Multazam (the area between the Black Stone and the Ka’bah door) or stand close to it and make heartfelt supplications to Allah.

Drinking Zamzam Water

Following the prayer and supplications, the pilgrim goes to the coolers where the Zamzam is kept and drinks it until they are filled. It is Sunnah to recite the following supplication while drinking Zamzam water:

  اللَّهُمَّ إنِّي أَسْأَلُك رِزْقًا وَاسِعًا وَعِلْمًا نَافِعًا وَشِفَاءً مِنْ كُلِّ دَاءٍ ¹¹

  O Allah, I ask You for abundant sustenance, beneficial knowledge, and healing from every illness.

Sa’i (سعي)

After completing the Tawaf, the pilgrim moves towards Safa and Marwah to perform Sa’i. Sa'i is an important ritual performed by pilgrims during Hajj and Umrah. It involves walking seven times back and forth between the hills of Safa and Marwah. This act commemorates the actions of Hagar (Hajar) , the wife of the Prophet Ibrahim (Abraham) , who ran between the two hills in search of water for her son Ismail (Ishmael) . When he/she reaches Safa, the pilgrim should supplicate by reciting the following prayer:

  اللَّهُمَّ اغْفِرْ وَارْحَمْ وَأَنْتَ الْأَعَزُّ الْأَكْرَمُ. ¹²

  O Allah, forgive (me) and have mercy, and You are the Most Mighty, the Most Generous.

  إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللّٰهِ. اَبْدَءُوا بِمَا بَدَأَ اللّٰهُ بِهِ. ¹³

  Indeed, Al-Safa and Al-Marwah are among the symbols of Allah. I begin with what Allah began.

The pilgrim starts the Sa’i from Safa (the first hill) and moves towards Marwah (the second hill). In today’s age, the physical features of the hills have been diminished and the current Safa Marwah boasts a shining white floor made of a special marble. However, at the starting point (Safa) and the ending point (Marwah), the symbolic representation of the remnants of the hills can be seen. Furthermore, when a pilgrim starts Sa’i from Safa, he/she sees a special area illuminated with green lights. In this area, only men should either run or walk briskly. When that area ends, men can walk normally. After reaching Marwah, the pilgrim ends the first sa’i lap and initiates the second lap which ends at Safa. In this manner, the pilgrim completes the seven laps of Safa and Marwah. The pilgrim is also recommended to indulge in Dhikr (ذکر) and supplications whenever he/she reaches Safa and Marwah after completing/starting a lap. When the Sa’i is complete, the pilgrim is recommended to pray to Allah and ask for forgiveness and ask for everything they want.

Halq/Kasr (حلق/قصر, Shaving the Head/Trimming the Hair)

After completing the Sa'i, only Halq (complete shaving of the head) or Qasr (trimming a small portion of hair) remains among the rites of Umrah for men. Women only trim an inch length of hair from all around their heads as per their obligation. This completes the rites of Umrah, freeing the pilgrim from the restrictions of Ihram.

A Muslim man or woman can achieve the honor of performing Umrah repeatedly throughout their lifetime, provided they have the means to do so. It is because the Holy Prophet himself performed four Umrahs during his blessed life.

 

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• ¹ Abu Al-Hassan Ali ibn Umar Al-Baghdadi Al-Daraqutni (2004), Sunan al-Daraqutni, Hadith: 2723, Muassasah Al-Risala, Beirut, Lebanon, Vol. 3, Pg. 347.
• ² Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah (N.D.), Sahih Ibn Khuzaymah, Hadith: 2512, Al-Maktab Al-Islami, Beirut, Lebanon, Vol. 4, Pg. 130.
• ³ Abu Bakr Ahmed ibn Amr Al-‘Atki Al-Bazzar (2009), Musnad Al-Bazzar, Hadith: 4787, Maktaba Al-Uloom wal-Hikam, Madinah, Saudi Arabia, Vol. 11, Pg. 81.
• ⁴ Muhammad Ameen ibn Abidin Al-Shami (2011), Radd Al-Muhtar 'ala Al-Durr Al-Mukhtar, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 475-476.
• ⁵ Ibid, Pg. 477.
• ⁶ 'Ala Al-Din Abu Bakr Al-Masood Al-Kasani (1986), Bada'i As-Sana'i fi Tartib Ash-Shara'i, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 114.
• ⁷ Muhammad Ameen ibn Abidin Al-Shami (2011), Radd Al-Muhtar 'ala Al-Durr Al-Mukhtar, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 491.
• ⁸ Abu Zakaria Yahya ibn Sharaf Al-Nawawi (1994), Al-Azkar, Dar Al-Fikr lil Taba’t wal-Nashr wal-Tawzi, Beirut, Lebanon, Pg. 194.
• ⁹ Abu Abdullah Muhammad ibn Muhammad Al-Babarti (N.D.), Al-Inaya Sharah Al-Hidaya, Dar Al-Fikr, Beirut, Lebanon, Vol. 2, Pg. 448.
• ¹⁰ Siraj Al-Din Umar ibn Ibrahim ibn Nujaim (2002), Al-Nahr Al-Faiq Sharah Kanz Al-Daqaiq, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 76.
• ¹¹ Abd Al-Rehman ibn Muhammad Shaykh Zadah (N.D.), Majma Al-Anhur fi Sharah Multaqá Al-Abḥur, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 273.
• ¹² Abu Al-Qasim Sulaiman ibn Ahmed Al-Tabarani (1413 A.H.), Al-Dua lil Tabarani, Hadith: 869, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 271.
• ¹³ Abu Abd Al-Rehman Ahmed ibn Shoib Al-Nisai (2001), As-Sunan Al-Kubra, Hadith: 3954, Muassasah Al-Risala, Beirut, Lebanon, Vol. 4, Pg. 142.