Umrah guide
Notes concerning 'umrah
There is no particular season for ‘umrah, and it is permissible to perform it separately at any time of the year, including the months of ḥajj. The Messenger of Allah (ﷺ) entered iḥrām for ‘umrah on four different occasions; hence, it is a sunnah. All of them were performed during the Ḥajj months. But he (ﷺ) said, "An ‘umrah during Ramadhān is equivalent to ḥajj." And he said, "From one ‘umrah to the next is [a period of] expiation [of sins], and the reward of a sinless ḥajj is none but Paradise." He also said, "Follow up between ḥajj and ‘umrah, for they remove poverty and sins just as bellows remove impurities from iron." However, it was not reported that he ever performed ʽumrah more than once in the same year.
A person residing in Makkah, even temporarily, within the boundaries of al-Ḥaram (the sanctuary) who intends to perform ‘umrah must go out beyond them to enter the state of iḥrām. These boundaries are: Tan‘eem to the north, Adhāh to the south, Ji‘rānah to the east, Wādī Nakhlah to the northeast, and Hudaybiyyah (now known as ash-Shumaysī) to the west. This practice is based on the fact that after the Farewell Pilgrimage, the Prophet (ﷺ) sent his wife, ‘Ā’ishah, with her brother to Tan‘eem to enter iḥrām for ‘umrah. She had been unable to perform ‘umrah before ḥajj due to menstruation.
This is also evidence that when a pilgrim has entered iḥrām with the intention of ‘umrah before ḥajj (tamattu‘) but due to unavoidable circumstances cannot complete the ‘umrah first, the intention should be changed to qirān, and then the ṭawāf and sa‘ī of ḥajj will suffice for those of ‘umrah as well.
It is contrary to the sunnah for a pilgrim to perform ‘umrah repeatedly during his stay in Makkah. The scholars point out that the ṣaḥābah who resided in and around Makkah did not perform ‘umrah more than two or three times a year and that spending one's time on voluntary ṭawāf is preferable to going out of the boundaries of the sacred precincts and repeating the ‘umrah. The Prophet himself (ﷺ) remained in Makkah for nineteen days after its conquest and did not leave it to perform ‘umrah, even though it would have been easy for him to do so.
Iḥrām and the meeqāts
Iḥrām is the first of the essential requirements for both ḥajj and ‘umrah. It means the intention (niyyah) to enter the state of consecration for ḥajj or for ‘umrah. One enters the state of iḥrām at a meeqāt, which is one of five points at some distance from Makkah specified by the Messenger of Allah (ﷺ), who said, "They are for those who come from them and those coming from beyond them who intend ḥajj or ‘umrah." A pilgrim traveling toward Makkah with this intention must not pass the meeqāt without entering the state of iḥrām. Anyone who passes without iḥrām must return to the nearest meeqāt and assume iḥrām there; otherwise, it is a violation requiring the slaughter of a sheep or goat in Makkah and distribution of its meat to the poor.
The five meeqāts are:
1. Dhul-Ḥulayfah is the meeqāt for those coming from Madīnah. Today it is called Abyār ‘Alī and is about 450 kilometers from Makkah. 2. Al-Juḥfah is the meeqāt for pilgrims coming from Syria, Jordan, northern Ḥijāz, Egypt and North Africa. It is located near the town of Rābigh about 183 kilometers northwest of Makkah. 3. Qarn al-Manāzil is now known as as-Sayl al-Kabeer and is the meeqāt for pilgrims from Najd and the Gulf States. It is about 75 kilometers east of Makkah.
4. Yalamlam is the meeqāt for pilgrims coming from Yemen, Eritrea, Ethiopia and farther south. It is situated about 54 kilometers southwest of Makkah. 5. Dhātu ‘Irq is the meeqāt for pilgrims coming from Iraq, Iran and beyond. It is approximately 94 kilometers northeast of Makkah.
An imaginary line connecting two of these points serves as the meeqāt for those crossing between them by air or by land. Only those crossing the Red Sea from Sudan without passing either the northern meeqāt (al-Juḥfah) or the southern one (Yalamlam) but arriving directly in Jeddah, which is between them, should assume iḥrām from Jeddah, and this is their meeqāt.
Both permanent and temporary residents of Makkah enter iḥrām for ḥajj from their homes or places of accommodation. For ‘umrah they must go to an area outside the borders of the Ḥaram sanctuary (al-ḥill), the nearest point of which is Tan‘eem.
Those residing within the meeqāt boundaries, for example, residents of Jeddah, enter iḥrām for both ‘umrah and ḥajj from their homes.
Because Jeddah is located within the meeqāt area, pilgrims traveling by air or ship should enter the state of iḥrām when they reach a point on their journey parallel with the meeqāt. It is not permissible for a pilgrim traveling by plane to delay his iḥrām until arrival in Jeddah. If he does so he has committed a violation, and the sacrifice of a sheep or goat in Makkah will be due from him unless he returns (by land) to a meeqāt to enter it from there. Men may wear the iḥrām garments before boarding the plane but should not make the intention for iḥrām or call out the talbiyah until reaching the meeqāt (or shortly before it to be on the safe side). On many airlines nowadays an announcement is made when approaching the meeqāt so that pilgrims can prepare themselves for iḥrām.
The sunnah practice before entering the state of iḥrām is to cut one's nails, remove underarm and pubic hair and perform ghusl. Men should apply scent and then change into the garments of iḥrām. (Women should not use scent when near non-maḥram men at any time.)
For men, the iḥrām garments consist of two seamless wrappings, preferably white, one wrapped around the waist and the other draped over the shoulders. This means putting aside adornment and showing humbleness, and it reminds of death when the deceased is shrouded in similar cloths; as one is preparing to meet his Lord. The head must always be left uncovered. Sandals may be worn as long as their straps remain below the ankle, and it is permitted to wear a watch, ring, eyeglasses and belt.
There is no specific iḥrām garment for women and no particular color is preferred. They may wear any clothing which adequately covers the body according to the requirements of Sharī‘ah. But they are prohibited from wearing gloves and a fitted face covering (niqāb) while in the state of iḥrām. When necessary, a woman may hide her face temporarily with a loose cloth or veil. ‘Ā’ishah reported, "Whenever riders passed us while we were with the Messenger of Allah (ﷺ) during iḥrām, one of us would let down her cloak over her face; and when they passed, she would uncover it."
The pilgrim should make the intention (niyyah) in his heart for the ‘umrah or ḥajj which he will perform. After that, if the intention is for ‘umrah, he says, "Labbayka bi ‘umrah." For ḥajj alone, he says, "Labbayka bi ḥajj." And for ‘umrah joined with ḥajj (qirān), he says, "Labbayka bi ḥajjin wa ‘umrah." When performing ḥajj on behalf of another person, one may say, "Labbayk on behalf of so-and-so."
It is a sunnah practice to make the intention for iḥrām immediately after one of the five obligatory prayers. The Prophet (ﷺ) assumed iḥrām for the Farewell Pilgrimage after the thuhr prayer, which he had shortened to two rak‘ahs due to travel. If it is not the time for an obligatory prayer, one may pray two rak‘ahs (although not obligatory) and then make the intention for iḥrām.
Menstruating women must also make their intention and enter iḥrām at the meeqāt. Only their ṭawāf will be delayed until the period is over.
Once he or she has entered the state of iḥrām, the pilgrim is under strict obligation to complete the ḥajj or ‘umrah, and failure to do so requires the slaughter of a sacrificial animal in Makkah to compensate. And if one is unable to reach Makkah due to a legitimate excuse, the sacrifice may be offered in the place where he was prevented from continuing. After sacrificing the animal, the person should shave his head or cut his hair in order to be released from iḥrām. Allah said:
"And complete the ḥajj and ‘umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter."
However, if one is ill or fears some sort of impediment preventing the completion of ḥajj or ‘umrah, he can stipulate at the time of intention for iḥrām that if prevented from completing the rites, he will be released from the state of iḥrām. Dhubā‘ah bint az-Zubayr told the Prophet (ﷺ), "I wish to perform ḥajj but I am ill." He said, "Perform ḥajj and make this condition: 'My release [from iḥrām] will be wherever Allah obstructs me.' " Then, if the person is prevented from completing the ḥajj or ‘umrah for a reason beyond his control, no sacrifice will be required from him.
If a pilgrim has entered iḥrām for ‘umrah intending the tamattu‘ form of ḥajj and for some reason is not able to perform the ‘umrah before ḥajj, he or she should change the intention from tamattu‘ to qirān, intending ḥajj and ‘umrah together. Then the ‘umrah is incorporated into the ḥajj, and the ṭawāf and sa‘ī of ḥajj will count for both. It is not permissible to change the intention from tamattu‘ to ifrād because when the pilgrim intended ‘umrah at the time of entering iḥrām, it became obligatory upon him to complete it.
The talbiyah
Upon assuming iḥrām the pilgrim should begin calling out the talbiyah. When the Prophet (ﷺ) set out for the Farewell Pilgrimage, he performed the thuhr prayer at the meeqāt of Dhul-Ḥulayfah, entered into the state of iḥrām, mounted his camel and then began calling out, "Labbayk..."
According to the sunnah, as reported by ‘Abdullāh bin ‘Umar, the words of talbiyah are:
The male pilgrim should pronounce this talbiyah in a loud voice intermittently while in the state of iḥrām, whereas a woman should recite it in a low voice.
Labbayk Allāhumma labbayk
Labbayka lā shareeka laka labbayk
Innal-ḥamda wan-ni‘mata laka wal-mulk
Lā shareeka lak
"I respond [in obedience] to You, O Allāh – I respond.
I respond – no partner is there to You – I respond.
All praise and favor is Yours, and sovereignty.
There is no partner to You."
For ‘umrah, recitation of the talbiyah begins with the assumption of iḥrām and ends with the beginning of ṭawāf. For ḥajj, the talbiyah begins with iḥrām and ends at throwing the first stone of ramī on the 10th of Dhul-Ḥijjah.
Restrictions during iḥrām
Entering ihrām from the meeqāt is a physical expression of worship, servitude to Allah and submission to His commands and rulings. During the state of iḥrām the following are prohibited:
Sexual intercourse and speech or suggestion of it
Acts of disobedience to Allah
Disputing, i.e., fights and quarrels
Killing or hunting land animals (fishing is permitted)
Helping a hunter by chasing or pointing out game to him
Shaving, cutting or plucking hair and clipping nails
Marrying, arranging a marriage or sending a proposal for marriage
Applying perfume or scent
Wearing clothing with scented dye
For men only – Covering the head and wearing a garment sewn to fit part of the body
For women only – Wearing a fitted face covering (niqāb or burqa‘) and gloves
What is permissible during iḥrām
While in iḥrām, one is allowed to do the following:
Take a bath or shower
Scratch the head and body
Change into clean garments and wash them
Wear a belt, watch, ring, eyeglasses, earphones and sandals below the ankles
Shade oneself under an umbrella, tent or roof, including that of a car or bus
Carry baggage and supplies on the head
Buy, sell and conduct business
Kill poisonous and harmful creatures, as well as small bothersome insects, although brushing away the latter is preferable
Defend oneself when threatened by a wild beast or a human being, even if it should necessitate killing
Fidyah (ransom)
Should a pilgrim commit an act which is prohibited in the state of iḥrām with or without a valid reason, a ransom is due from him. Allah has stated:
"And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity [feeding six needy persons] or sacrifice [the slaughter of a sheep or goat]."
Ka‘b bin ‘Ujrah reported that during the ‘umrah journey the Messenger of Allah (ﷺ) said to him, "I see you have suffered greatly from lice on your head. Shave, then slaughter a sheep or else fast three days or feed six poor people." The pilgrim may choose any one of the three.
There is no ransom for deliberately committing sexual intercourse during the state of iḥrām. In such a case, the ḥajj is invalidated and must be repeated if it is the farīdhah (obligatory ḥajj). In addition, the offender must sacrifice an animal.
There is no ransom for acts of disobedience and disputing except sincere repentance to Allah for the sin committed, and the ḥajj remains valid.
1. Iḥrām
The Messenger of Allah (ﷺ) performed ḥajj only once, and that was in the year before his death. During this "Farewell Pilgrimage" he firmly established the method of ḥajj performance, enabling Muslims for all time to observe the rites of ‘umrah and ḥajj on the basis of his instruction and demonstration.
The rites of ḥajj will be mentioned here in their usual order with the rulings pertaining to them inserted in brackets. Failure to perform an essential act (rukn) renders the ḥajj incomplete and invalid. Failure to perform a required act (wājib) makes a ransom necessary. There is no sin upon one who omits a sunnah act due to crowds or other problems. In fact, it is a Muslim's obligation to forego any sunnah act which could lead to harming others, for this is unlawful and will prevent one from having the reward of a sinless ḥajj.
1. Iḥrām – At the meeqāt the pilgrim bathes [sunnah], applies scent [sunnah], and puts on his iḥrām garments and sandals [wājib for men]. Women wear their usual attire but without a fitted face cover and gloves; and they should not use scent when in the presence of non-maḥram men.
The intention is then made in the heart to enter the state of iḥrām for ḥajj or ‘umrah [rukn], and the pilgrim begins to recite the talbiyah [sunnah] as described previously:
Labbayk Allahumma labbayk
Labbayka lā shareeka laka labbayk
Innal-ḥamda wan-ni‘mata laka wal-mulk
Lā shareeka lak
Again, women having menses or postnatal bleeding must also enter the state of iḥrām at the meeqāt. Failure to do so requires the sacrifice of a sheep or goat.
After assuming iḥrām it is permissible to bathe, change and wash one's garments.
For prohibitions and restrictions, refer to p. 14-15.
2. Ṭawāf
2. Ṭawāf – [rukn for ‘umrah; sunnah for ḥajj] The majority of scholars are of the view that wudhū’ (ablution) is prescribed for ṭawāf as well as proper covering of the body, the same as for prayer. After arriving in Makkah the pilgrim should go as soon as possible to al-Masjid al-Ḥarām for ṭawāf al-qudūm [sunnah] or the ṭawāf for ‘umrah [rukn]. In this ṭawāf only, the male pilgrim keeps his right arm and shoulder bare and covers the left shoulder with his iḥrām garment [sunnah]. This is called idhṭibā‘. When possible, he should observe ramal (jogging) during the first three circuits of ṭawāf [sunnah].
As soon as the Prophet (ﷺ) entered al-Masjid al-Ḥarām, he went to the Ka‘bah, kissed al-Ḥajar al-Aswad (the Black Stone) and began ṭawāf. He circled the Ka‘bah seven times, the first three at a quick pace, keeping his right shoulder and arm bare and left shoulder covered with his iḥrām wrapper. Then he completed the remaining four circuits at a slower pace.
Ṭawāf begins and ends at the Black Stone. Although the sunnah practice is to kiss it at the beginning of each circuit, when it is crowded, one should merely point his right hand toward the stone and say, "Allahu akbar" while passing it [sunnah], as the Prophet (ﷺ) instructed ‘Umar bin al-Khaṭṭāb.
It is also a sunnah when passing ar-Rukn al-Yamāni (the Yemeni Corner) to touch it with the right hand if it can be done without difficulty, but not to kiss it or to point at it from a distance. With the exception of the Black Stone and Yemeni corner, no other part of the Ka‘bah should be touched as an act of worship.
During ṭawāf one should praise and invoke Allah without raising his voice. While passing between the Yemeni corner and the Black Stone, the sunnah of the Prophet (ﷺ) is to recite:
Rabbanā ātinā fid-dunyā ḥasanatan wa fil-ākhirati ḥasanatan wa qinā ‘adhāban-nār. (Our Lord, give us good in this world and good in the Hereafter and protect us from the torment of the Fire.)
No other du‘aa’ was prescribed for ṭawāf by the Messenger of Allah (ﷺ), and there is no evidence to support the specific supplications found in some guide books for each circuit of ṭawāf. One may offer any supplication from the sunnah or invoke his Lord sincerely from the heart for whatever he wishes in his own words and in his own language. Or he may recite parts of the Qur’ān. After completing seven circuits around the Ka‘bah, one should go toward Maqām Ibrāheem while reciting, as did the Messenger of Allah (ﷺ):
"And take Maqām Ibrāheem as a place of prayer."
He should then pray two rak‘ahs behind Maqām Ibrāheem or anywhere possible [sunnah]. In the first rak‘ah the Prophet (ﷺ) would recite Sūrah al-Kāfirūn, and in the second rak‘ah, Sūrah al-Ikhlāṣ.
After completing the prayer the Messenger of Allah (ﷺ) would drink Zamzam water and pour some of it over his head. He said, "Zamzam water is for whatever [purpose] one drinks it." And, "It satisfies as food and cures illness."
3. Sa‘ī
3. Sa‘ī – [wājib or rukn]. The pilgrim should then perform sa‘ī between the mounts of Ṣafā and Marwah, starting from Ṣafā and finishing at Marwah. In the ifrād and qirān forms of ḥajj, the sa‘ī may be postponed until after ṭawāf al-ifādhah. However, for tamattu‘, it must be done once during the ‘umrah and once again after ṭawāf al-ifādhah for ḥajj.
Most scholars are in accord regarding the following conditions for sa‘ī:
It must be done after (not before) ṭawāf
It must take place in the mas‘ā (the path between the two mounts)
It must consist of seven complete trips, beginning at Ṣafā and ending at Marwah
Purification is preferable but not a condition for sa‘ī. One may perform it without wudhū’, and if a woman should begin to menstruate during sa‘ī for ‘umrah or ḥajj, she should complete it and it will be valid.
When ascending the mount of Ṣafā, the Messenger of Allah (ﷺ) recited:
"Indeed, aṣ-Ṣafā and al-Marwah are of the symbols of Allah."
He then added, "I begin with that with which Allah began."
On Ṣafā the sunnah practice is to face the qiblah and recite the following three times, adding one's own supplication thereafter as he wishes:
"Allahu akbar, Allahu akbar, Allahu akbar. Lā ilāha ill-Allahu waḥdahu lā shareeka lah. Lahul-mulku wa lahul-ḥamdu wa huwa ‘alā kulli shay’in qadeer. Lā ilāha ill-Allahu waḥdah. Anjaza wa‘dah. Wa naṣara ‘abdah. Wa hazamal-aḥzāba waḥdah."
("There is no god but Allah, alone, having no partner. Sovereignty is His, and [all] praise is His, and He is over all things competent. There is no god but Allah, alone; He fulfilled His promise and supported His servant and defeated the [rebellious] parties alone.")
Pilgrims then walk toward Marwah, supplicating or reciting the Qur’ān. No particular words are mentioned in the sunnah of Allah's Messenger (ﷺ) to be said during sa‘ī. Male pilgrims should run between the two green markers [sunnah], while women should walk normally. When facing the qiblah at Marwah, the same supplication is recited as on Ṣafā. This completes one trip. In the same way the pilgrim makes seven one-way trips between the two mounts, finishing at Marwah.
4. Ḥalq or taqṣeer
4. Ḥalq or Taqṣeer – Shaving or shortening the hair is the final rite of ‘umrah [wājib] and releases one from the state of iḥrām. A person performing the tamattu‘ form of ḥajj can now live normally until he enters iḥrām once again for ḥajj. Those intending qirān must not shave or cut their hair after the sa‘ī of ‘umrah in order to remain in the state of iḥrām until the time for ḥajj.