Umrah Guide: A Comprehensive Guide to Performing Umrah New

The Prescribed Method of Performing Umrah and Its Issues

Umrah is a great act of worship with immense reward, and it can be performed at any time of the year. Therefore, any man or woman who has the ability and means to perform Umrah should seize the opportunity to do so upon reaching Makkah. Although there is a difference of opinion regarding whether Umrah is obligatory, the correct view seems to be that, like Hajj, Umrah is obligatory once in a lifetime for those who have the means.

The method of performing Umrah is very simple, yet due to ignorance, many people make mistakes in its performance. Therefore, I will explain the prescribed method of Umrah in an easy manner, along with the rules and issues, and also point out common mistakes made by the public.

There are only four tasks in performing Umrah:

1. Wearing Ihram from the Meeqat.
2. Performing Tawaf (seven circuits around the Kaaba) upon reaching Makkah, including praying two units of prayer after Tawaf.
3. Performing Sa’i (seven circuits between Safa and Marwah).
4. Cutting the hair.

Before knowing the rules of these four tasks, it is essential to understand the pillars, obligations, and Sunnah of Umrah to ensure that you have performed Umrah according to the Sunnah. Missing a pillar invalidates the Umrah, missing an obligation requires a penalty, and missing a Sunnah does not affect the validity of Umrah, but it should not be omitted without a valid reason.

The three pillars of Umrah are:

1. Wearing Ihram.
2. Performing Tawaf.
3. Performing Sa’i.

The two obligations of Umrah are:

1. Wearing Ihram from the Meeqat (those living in Makkah should wear Ihram from outside the Haram boundary, and those within the Meeqat, such as residents of Jeddah, should wear Ihram from their residence).
2. For men, shaving the head or cutting the hair short, and for women, cutting a fingertip’s length of hair.

The Sunnahs of Umrah

In addition to the obligatory acts (Arkaan) and compulsory actions (Waajib), there are numerous acts of Umrah that are considered Sunnah. These include:

• Ghusl (ritual purification) at the time of wearing the Ihram (for both men and women, including for women who are menstruating or in post-childbirth bleeding).
• Applying perfume to the body.
• Wearing white clothing for men when in the state of Ihram.
• Once in Ihram, reciting the Talbiyah (a prayer of devotion to God).
• Iz’tiba during the Tawaf (uncovering the right shoulder).
• Performing Ramal (walking briskly) during the first three rounds of Tawaf.
• Istilam (touching or signaling) the Yemeni corner (Rukn-e-Yamani).
• Kissing or pointing to the Black Stone (Hajr-e-Aswad) during Tawaf.
• Running between the green markers during Sa’i (between Safa and Marwah) for men.
• Throughout Tawaf and Sa’i, remaining engaged in dhikr (remembrance of Allah) and supplication (dua).
• Reciting “Rabbana atina fi dunya…” between the Yemeni corner and the Black Stone.
• Making dua at Safa and Marwah, among other actions.

Rules Related to Abandoning Actions of Umrah

• If any part of the Rukn (essential act) of Umrah is omitted, the Umrah will not be valid.
• If any Waajib (obligatory action) is missed, the Umrah will still be valid, but a dam (penalty) will be required.
• If any Sunnah is missed, the Umrah remains valid, though it is encouraged to perform it as completely according to Sunnah as possible.

Prohibited Acts in Ihram (Mahzuraat-e-Ihram)

There are ten prohibited actions in the state of Ihram, known as Mahzuraat-e-Ihram:

1. Cutting hair (for men and women).
2. Cutting nails.
3. Wearing stitched clothing (for men).
4. Applying perfume.
5. Covering the head (for men).
6. For women, wearing gloves or face covering (although they may cover their hands and face with a scarf in front of non-mahram men).
7. Engaging in physical intimacy with one’s spouse.
8. Performing a marriage contract (Nikah).
9. Engaging in sexual relations (Jimaa).
10. Hunting animals.

Rules Regarding the Prohibited Acts

The ruling for committing any of the seven prohibited acts is as follows:

• If any of the prohibited acts are committed out of ignorance (i.e., unknowingly), no penalty is required.
• If any of these acts are committed deliberately (knowingly), the person must pay a fidya (compensation), which can be one of the following:
  • Fast for three days.
  • Offer a sacrifice (Zabiha) in Makkah.
  • Feed six poor people.

There is no fidya required for a marriage contract (Nikah), but engaging in sexual relations (Jimaa) during Umrah will invalidate the Umrah. In such a case, the person will complete the Umrah and later perform its Qadha (make-up), offering a sacrifice (a goat or sheep).

In the case of hunting, the person must sacrifice an animal equivalent to the hunted one.

The Method of Performing Umrah

Now, the method of performing Umrah is explained in detail. It is important to know that Umrah consists of four main actions: Ihram, Tawaf, Sa’i, and Halaq or Qasr. These four actions are described below in more detail.

The First Step of Umrah: Wearing Ihram at Meeqaat

First, understand what Ihram is, then learn the method of wearing it at Meeqaat.

Ihram refers to the intention (Niyyah) for performing Hajj or Umrah. For example, when a person performs ghusl (ritual washing) at the Meeqaat and puts on the Ihram clothes, and then says with their tongue, “Labbayk Umrah” (Here I am for Umrah).

As soon as these words are spoken, the person enters the state of Ihram, becoming a Muhrim and must avoid the prohibitions of Ihram.

The method of wearing Ihram from the Meeqaat is as follows: The Prophet ﷺ has designated five specific Meeqaat locations for people coming from all directions for Hajj and Umrah. A person will wear the Ihram from the Meeqaat that is nearest to them from these five.

Here are the details of the five Meeqaat:

1. Yalamlam:
   
   • This is the Meeqaat for people coming from India, Pakistan, China, Yemen, and those traveling through this route. It is located a little distance from Jeddah.
2. Zul-Hulaifa:
   
   • This is about 9 kilometers from Madinah and is the Meeqaat for the people of Madinah and those traveling through that route. People from Madinah can also travel to Makkah by train, wearing Ihram before boarding, as the Meeqaat is close by.
3. Za’te Irq:
   
   • This is the Meeqaat for those coming from Iraq and the surrounding areas.
4. Johfah (Raabigh):
   
   • This is the Meeqaat for people from Sham (Syria), Misr (Egypt), and the Maghrib (North African) countries.
5. Qarn Al-Manazil (Al-Sail Al-Kabeer):
   
   • This is located near Taif and is the Meeqaat for those coming from the Najd region and the surrounding areas. People from Taif, Qaseem, Riyadh, Dammam, Khobar, Jubail, Ahsa, and Qateef will wear their Ihram from this Meeqaat.

The Method of Wearing Ihram

To wear Ihram, go to the nearest Meeqaat and perform ghusl (ritual washing). Apply perfume to your body (but not on the Ihram cloth), then wear a clean, white, unstitched cloth and say, “Labbayk Umrah.” As soon as you say these words, you will enter the state of Ihram.

For women, after performing ghusl, they should change into the clothes they wish to wear, but they should avoid wearing gloves or a face veil (niqab). Instead, they can use a large shawl (abaya) to cover the face and hands, and then say, “Labbayk Umrah.” This way, the woman will also enter the state of Ihram.

For those who find it difficult to perform ghusl and wear the Ihram cloth at the Meeqaat, they can perform ghusl at home, wear the Ihram cloth, and as they pass the Meeqaat, they can make the intention by saying, “Labbayk Umrah” to enter Ihram. Similarly, those traveling by flight from another country or city for Umrah can perform ghusl at home, wear the Ihram cloth, and when their flight approaches the Meeqaat, they can say, “Labbayk Umrah.”

Before entering Ihram, it is not necessary to trim nails or clean the body. However, if needed, they may be cleaned, and ghusl is also not compulsory but is recommended. If there is any valid excuse, ghusl may be skipped.

There is no specific prayer for wearing Ihram, but if you have performed ghusl and wudu (ablution), you can perform the two Rak’ahs of Sunnah prayer at the same place and time.

After entering Ihram, avoid the prohibitions of Ihram and continuously recite the Talbiyah from the Meeqaat until you reach Makkah. Women should recite the Talbiyah quietly. The words of Talbiyah are:

“Labbayk Allahumma Labbayk, Labbayk Laa Shareeka Laka Labbayk, Inna Al-Hamda Wa An-Ni’mata Laka Wal-Mulk, Laa Shareeka Laka”
(Here I am, O Allah! Here I am, You have no partner, Here I am, all praise and blessings are for You, and the kingdom belongs to You. You have no partner.)

If a woman intending to perform Umrah starts menstruating or is in post-childbirth bleeding before or at the Meeqaat, she can still perform ghusl and enter Ihram. She remains in the state of Ihram until she becomes clean. Once clean, she can perform ghusl again and perform Umrah. There is no need to go to the Meeqaat again or wear the Ihram cloth again. In a state of menstruation or post-childbirth bleeding, dhikr and dua are prohibited, but reciting the Talbiyah and engaging in dhikr and dua are allowed.

For a man or woman who feels uncertain or has concerns about completing Umrah, they may make the following condition when entering Ihram:

“In Habbasani Habisun, Famahal-li Haythoo Habsatani”
(If I am prevented by any obstacle, then my place of exit from Ihram will be where I am stopped.)

Some women take medication to delay menstruation for Umrah. There is no harm in this, but it is better to make the above-mentioned condition, as taking medication may sometimes cause complications or lead to irregularities in menstruation.

The benefit of making this condition is that, if after entering Ihram, there is any obstruction in performing Umrah, the person can remove the Ihram at the place where they are stopped. There is no fidya (compensation), and there is no need to complete the Umrah or perform its qadha (make-up), nor is it necessary to sacrifice an animal.

The Second Act of Umrah: Performing Tawaf of the Ka’bah

After continuously reciting the Talbiyah during the journey to Makkah, once you reach the Sacred Mosque, stop reciting the Talbiyah. Upon entering the Masjid al-Haram (the Sacred Mosque), begin the second act of Umrah, which is Tawaf. If it is time for the obligatory prayer, perform the prayer first. If the prayer time has not yet arrived, or there is still time left, you can immediately begin your Tawaf.

It is important to note that wudu (ablution) is required for Tawaf. If wudu breaks during the Tawaf, you must renew it and restart the Tawaf from where you left off, ensuring to count the previous rounds as part of the Tawaf.

The Method of Performing Tawaf:

For Tawaf, place the Ihram cloth in the Iz’tiba manner, meaning uncover the right shoulder and pull the right side of the Ihram cloth under the right arm and onto the left shoulder, so that the right shoulder is exposed and the left shoulder remains covered.

Then, approach the Hajr-e-Aswad (the Black Stone) and begin your Tawaf. When you reach the Hajr-e-Aswad, raise your right hand and gesture toward it, saying, “Bismillah Allahu Akbar.” Women should also gesture toward the Hajr-e-Aswad with their right hand and softly say, “Bismillah Allahu Akbar.”

The method and issues related to Umrah:

Umrah involves performing seven rounds (Tawaaf) around the Ka’bah, starting and ending at the Hajr-e-Aswad (Black Stone). During each round, raise the right hand near the Hajr-e-Aswad and say, “Bismillah, Allahu Akbar.” If possible, it is desirable to touch the Rukn-e-Yamani (Yamani corner) during each round. If not, it is not a problem. However, from the Yamani corner to Hajr-e-Aswad, recite the following supplication repeatedly:

“Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan wa qina azab-an-nar.”
(O our Lord! Grant us good in this world and good in the Hereafter, and protect us from the torment of the Fire.)

At other places during the Tawaaf, you can continue making any supplications, remembering Allah, and reciting Qur’an. It is important to note that the specific supplications popular among the public during Tawaaf, are not confirmed through Hadith. However, apart from the prescribed supplications, you can also make your personal duas in your own language during both Tawaaf and Sa’i.

After completing the seven rounds of Tawaaf, offer two Rak’ahs of prayer at Maqam-e-Ibrahim (or in any area of the Haram where space is available). Before starting the prayer, men should cover their right shoulder (which was previously uncovered during Tawaaf) because covering the shoulder is a condition for the prayer. It is narrated from Abu Hurairah (رضي الله عنه) that the Messenger of Allah ﷺ said:
“None of you should pray with his shoulder exposed.” (Sahih Muslim: 516)

After that, perform two Rak’ahs as follows:

• In the first Rak’ah, after Surah Al-Fatiha, recite “Qul ya ayyuhal-kafirun”.
• In the second Rak’ah, after Surah Al-Fatiha, recite “Qul huwallahu ahad.”

The third step of Umrah: Performing the Sa’i between Safa and Marwah

After completing the Tawaaf and two Rak’ahs of prayer, proceed to the hill of Safa. Face the Ka’bah and recite the following verse:

“Inna as-Safa wal-Marwah min sha’a’irillah.”
(Indeed, Safa and Marwah are among the symbols of Allah.) [Al-Baqarah: 158]

Then, say “Allahu Akbar” three times, and after that, recite the following supplication three times:

“La ilaha illallah wahdahu la sharika lahu, lahul mulk walahul hamd, yuhyi wa yumeetu wa huwa ‘ala kulli shay’in qadeer, la ilaha illallah wahdahu la sharika lahu, anjaza wa’dahu wa nasara ‘abduhoo wa hazama al-ahzaba wahdahu.”
(There is no deity but Allah, He is One, and has no partner. His is the dominion, and to Him belongs all praise. He gives life and causes death, and He is capable of everything. There is no deity but Allah, He is One, and has no partner. He fulfilled His promise, helped His servant, and alone defeated the confederates.)

Then, raise your hands and make any supplication you wish, facing the Ka’bah.

Afterward, descend from Safa and walk towards Marwah at a normal pace. While walking, continue to engage in remembrance (dhikr), supplications, and recitation of Qur’an, just as you did during Tawaaf. Men are required to run between the two markers (the green lights), but women should walk at a normal pace. Similarly, elderly, sick, weak, or disabled individuals who are unable to run should also walk at a normal pace.

Upon reaching Marwah, face the Qiblah and recite the same supplication (La ilaha illallah wahdahu…) three times, and then raise your hands to make any supplication you wish.

The seventh and final step of Umrah: Performing the Sa’i between Safa and Marwah

A round from Safa to Marwah counts as one cycle, and a round from Marwah to Safa counts as the second. In total, you need to complete seven rounds. There is no specific supplication prescribed for each of the seven cycles of Sa’i. The supplication recited at Safa and Marwah is the same as mentioned earlier, and it should be repeated for all seven rounds. During the Sa’i, you can make any supplications or remembrance (dhikr) as you wish. Some people believe, based on the view of Sheikh Ibn Uthaymeen, that no supplication should be made on the seventh round at Marwah. However, there is no specific evidence to support this, so it is permissible to make supplications during the seventh round as well.

There is no condition of Wudu (ablution) for Sa’i. If your Wudu breaks during Sa’i, you can continue and complete it without needing to renew it.

Also, if you feel tired during Sa’i and want to rest for a while, there is no harm in doing so. You can sit for a short break, drink Zamzam water to refresh yourself, and then resume your Sa’i from where you left off.

The fourth and final step of Umrah: Shaving or trimming the hair (Halaq or Qasr)

After completing the Sa’i between Safa and Marwah, the final task is to either shave your head (Halaq) or trim your hair (Qasr). You can choose to shave your head completely or just trim some hair.

Women, on the other hand, should gather a small portion of hair, about the size of a fingertip, and cut it. Women can cut their own hair or have someone else cut it for them. If a woman cuts another woman’s hair before cutting her own, there is no issue with this either. After cutting the hair, the Umrah is complete.

Now, you can remove the Ihram garment, and the restrictions of Ihram are lifted.

For residents of Saudi Arabia who, for any reason, cannot cut their hair in Makkah, they can do so on their way back or in their hometown. However, they must remain in the state of Ihram until they cut their hair. Once they have their hair cut, they can then remove their Ihram.

Additional issues and clarifications regarding Umrah

1. It has become common for people to perform Umrah repeatedly, often boasting about the number of times they have done so when they return home. However, remember that one Umrah per journey is sufficient. This was the practice of the Prophet ﷺ and his companions. During the conquest of Makkah, the Prophet ﷺ stayed for 19 days but did not perform Umrah repeatedly. Similarly, during the Umrah al-Qada, the Prophet ﷺ stayed in Makkah for three days and did not perform multiple Umrahs in a day or on consecutive days. If someone stays in Makkah for a week or ten days and then leaves for Madinah, and later returns to Makkah, that would count as a separate trip. On this new trip, they can enter into Ihram from the Miqat and perform a new Umrah.

2. Performing Umrah on behalf of the deceased

It is permissible to perform Umrah on behalf of a deceased person, but it is essential that the person performing the Umrah has already completed their own Umrah.

If someone comes from another country, has already performed their Umrah, and does not expect to return to Makkah, they can perform Umrah on behalf of a deceased parent. However, if they expect or have the ability to return to Makkah in the future, they should first complete their own Umrah on another trip. After that, they can go to Makkah and perform Umrah on behalf of their deceased parent, entering into Ihram from the Miqat.

Some scholars have stated that it is permissible to perform more than one Umrah in the same journey with a few days’ interval, but performing Umrah repeatedly or hastily is incorrect and goes against the Sunnah.

In the case of performing a second Umrah during the same trip, the person should leave Makkah, i.e., go outside the boundaries of the Haram (for example, to Masjid Aisha), and enter into Ihram from there.

For more details about performing Umrah on behalf of the deceased, refer to the article “The Ruling of Performing Umrah on Behalf of the Deceased” on my blog.

3. The situation of a person in debt (Maqrooz) performing Umrah

There are three situations regarding a person in debt performing Umrah:

1. If the person is in debt but is using their own money to perform Umrah, and the lender is giving them an extension, then performing Umrah is permissible. However, if the lender is demanding repayment, and the person wishes to perform Umrah without repaying the debt, then this is not permissible, and they should repay the debt first.
   
2. If someone else is paying for the person’s Umrah, then there is no issue with them performing Umrah.
   
3. If the person does not have the money to perform Umrah and wishes to borrow money for it, then it will be considered whether they are able to repay the debt easily or not. If they can repay the debt without difficulty, then borrowing money to perform Umrah is permissible. However, if repayment would be difficult or burdensome, they should refrain from borrowing and wait until they are able to perform Umrah without borrowing.
   

4. A child can also perform Umrah, and they will receive reward for it.

To do this, the child should be bathed and dressed in Ihram. At the Miqat, the child should also make the intention for Umrah in the same manner as adults. The person accompanying the child (usually the guardian) should make the intention on behalf of the child and ensure the child avoids any of the prohibited actions of Ihram. If the child accidentally commits an act that is prohibited during Ihram, there is no harm in that. Upon reaching Makkah, the guardian should take the child for Tawaaf and Sa’i alongside their own rituals. Afterward, the child’s hair should be cut. Once this is done, the child’s Umrah is complete.

5. A person who came to Makkah for another purpose and later decided to perform Umrah

If a person came to Makkah for another purpose, such as for work or personal matters, and then decided to perform Umrah, they can leave the Haram boundaries and go to a place like Masjid Aisha, where they can enter into Ihram and then perform Umrah.

However, if someone arrives in Jeddah for a specific purpose and then decides to perform Umrah, they can perform Umrah by entering into Ihram directly from their place of residence in Jeddah.

6. People coming from India, Pakistan, Nepal, or other countries to perform Umrah via Jeddah

Those coming from India, Pakistan, Nepal, or any other country to perform Umrah and those coming from other cities of Saudi Arabia to Jeddah with the intention of performing Umrah must be careful not to bypass the Miqat without entering into Ihram. If they enter Ihram in Jeddah without passing the Miqat, they will have to pay a penalty (Dam). Therefore, it is important to make sure that Ihram is worn at the Miqat and the intention for Umrah is made there to avoid any violation of the rules.

7. Resting while in Ihram (for those coming from other countries or cities)

If someone comes to Makkah or Jeddah from another country or city and feels tired, wishing to rest or sleep in their hotel, they can do so while remaining in Ihram. They may also bathe if they wish, and if they need to wash or change their Ihram clothes, they are permitted to do so. Once they feel refreshed, they can go to the Haram and perform Umrah.

It is important to note that men in Ihram must not cover their heads while sleeping or awake. If they accidentally cover their head, they should uncover it as soon as they remember.

Both men and women should avoid using scented soaps or shampoos during the ghusl (ritual bath), and care should be taken not to break the hair. If a person loses hair or nails or if blood comes out of their body, there is no issue with it; it will neither break the wudu (ablution) nor cause any problems.

8. A woman in menstruation or postnatal bleeding (haiz or nifas) performing Ihram

There is a common misconception that women in menstruation (haiz) or postnatal bleeding (nifas) cannot wear Ihram. However, this is incorrect. Sayyida Asma bint Umais (may Allah be pleased with her) was in postnatal bleeding at the Miqat of Zul-Hulaifa, and the Prophet (peace be upon him) instructed her to perform ghusl, tie the waistband, and make the intention for Ihram (Sahih Muslim: 1218). Therefore, women in the state of menstruation or postnatal bleeding can indeed wear Ihram.

For further details, please refer to my article “The Ruling for a Woman in Menstruation Regarding Umrah“ on my blog.

9. The issue of covering the face for women during Hajj or Umrah

It is commonly believed, especially among women, that women are not allowed to cover their faces during Hajj and Umrah, but this is incorrect. The correct ruling is that the covering of the face for women remains the same during Hajj and Umrah as it was before. There is no prohibition on covering the face during Hajj or Umrah.

The female companions of the Prophet (peace be upon him) used to cover their faces while in Ihram. Sheikh Al-Albani mentioned in Irwa al-Ghaleel an authentic narration about this.

Translation:
Fatima bint al-Munzir reported: “We used to cover our faces while in Ihram, and we were with Asma bint Abi Bakr.” (Irwa al-Ghaleel: 4/212)

It is important to note that the prohibition in Ihram is not against covering the face entirely, but rather against wearing a niqab or burqa. It is permissible for women to cover their face with a scarf or other cloth.

10. The requirement of a mahram for a woman traveling for Umrah

It is not obligatory for a woman to have a mahram with her while performing Umrah, but it is essential for her to have a mahram with her when traveling from one place to another.

If a woman travels without a mahram to perform Umrah, the Umrah itself will be valid, but she will be sinful for not having a mahram accompany her. She should repent and ensure that, in the future, she travels with a mahram to perform Umrah.

11. Permissible adornments for women in Ihram

While in Ihram, there is no issue for women to wear adornments like earrings, necklaces, rings, or to beautify their hands and feet. However, wearing a burqa, niqab, or gloves is not allowed. It is permissible for women to wear socks or shoes. For men, it is permissible to wear a ring, watch, and glasses, but wearing underwear, undershirts, socks, or shoes is not allowed. However, if due to illness a person is wearing a bandage or knee brace, this is permissible as an exception.

12. The misconception about Umrah for the deceased

It is incorrect to believe that Umrah is performed for the deceased while Tawaf is done for the living. It is correct that Umrah can be performed on behalf of the deceased, but Tawaf cannot be done on behalf of the living. A person who is physically weak (with no hope of recovery) can perform Umrah on behalf of someone else, but a healthy person cannot perform Tawaf or Umrah on behalf of another person.

13. Misconception about touching and kissing the Black Stone (Hajr-e-Aswad)

Some people raise both hands and kiss them after touching the Black Stone, or they do this repeatedly. This practice is incorrect. The correct method is to raise the right hand while pointing towards the Black Stone, say “Bismillah, Allahu Akbar” and then not kiss the hand. The Black Stone should be either kissed or touched directly, or a gesture made towards it, as it is usually not possible to touch it during the crowded times. Therefore, pointing towards it is acceptable.

14. Touching the Maqam Ibrahim, Kaa’ba’s covering, or the Kaa’ba wall

It is not permissible to touch the Maqam Ibrahim, the Kaa’ba’s covering (ghilaf), or the Kaa’ba wall seeking blessings or healing, as the Prophet (peace be upon him) did not teach this practice.

15. Misbelief about the first sighting of the Ka’ba

There is a common belief that the first supplication made upon seeing the Ka’ba is always accepted, and the following supplication is commonly recited:

“O Allah, increase the honor, respect, and grandeur of this House, and increase the honor and dignity of those who perform Hajj or Umrah.”

However, this belief is incorrect, and this supplication is weak. Therefore, it is necessary to correct this misconception and adopt the belief that every supplication made by a person performing Hajj or Umrah is accepted, as the Prophet (peace be upon him) said:

“The one who is in the path of Allah, the one performing Hajj, and the one performing Umrah are all guests of Allah. When they are called, they respond, and when they ask Allah, He gives them.” (Sahih Ibn Majah: 2357)

16. The practice of holding the Kaa’ba’s covering or using it to make supplications

Some people believe it is preferable to hold the covering of the Kaa’ba (ghilaf) or use it to make supplications. However, this is not a correct practice. It is permissible to make dua at the Multazam (the area between the Kaa’ba door and Hajr-e-Aswad). While there is no specific authentic hadith that the Prophet (peace be upon him) made supplication at this place, it is noted from some companions, such as Ibn Abbas and Urwah bin Zubair, that they did so.

Therefore, if someone wishes to make supplication at the Multazam, they may do so, and there is no specific time or specific prayer for this. One can make supplications at the beginning or end of the Tawaf, whenever it is convenient.

17. Doubt about the number of Tawaf rounds

Sometimes during Tawaf, one may doubt how many rounds have been completed. In such cases, do not count the round in which doubt arises. Instead, consider the lesser number as the base and complete the remaining rounds accordingly. For example, if someone doubts whether they completed three or four rounds, they should not count the fourth round, but use the third as the base and complete the remaining rounds.

18. Incorrect intentions for Tawaf and Sa’ee

It is important to note that there is no specific dua prescribed for each round of Tawaf or Sa’ee. Similarly, some people make a bid’ah (innovative) intention for Tawaf and Sa’ee, such as saying:

• For Tawaf: “O Allah, I intend to perform Tawaf of Your Sacred House. Make it easy for me and accept it from me, with seven rounds.”
• For Sa’ee: “O Allah, I intend to perform Sa’ee between Safa and Marwah for Your pleasure. Make it easy for me and accept it from me.”

These intentions are not proven from the Hadith and are considered bid’ah, so one should refrain from them.

19. Iztiba’ during Tawaf and Sa’ee

Iztiba’ (uncovering the right shoulder) is only for Tawaf, and should not be done during Sa’ee. However, many people mistakenly perform Iztiba’ during Sa’ee as well. If possible, you should inform them of the correct practice.

20. Using a wheelchair for Tawaf or Sa’ee

Those who have the physical strength should walk and complete the obligatory actions of Umrah, but if there is a valid excuse, such as illness, and the use of a wheelchair is necessary for Tawaf or Sa’ee, it is permissible to use a wheelchair.

21. Mistakes regarding hair during Umrah

There are several misconceptions regarding hair in Umrah. The first is that many people think it does not matter if they cut their hair or not. As a result, many people, including women, perform all the rituals of Umrah and then cut their hair before removing their Ihram and returning home.
The second mistake is that some people cut only a few strands of hair and remove their Ihram.
The third mistake is the belief that it is obligatory to shave the head the first time performing Umrah, but not thereafter.

As mentioned earlier, it is important to understand the rituals and obligations of Umrah. Shaving the head (Halaq) or trimming the hair (Qasr) is an obligation. Whoever neglects this obligation must sacrifice a sheep in Makkah.
Those who cut only a few strands of hair have neglected an obligation, and those who do not cut their hair at all have neglected it as well, so both are required to offer a penalty (Dam).
If someone mistakenly removes their Ihram before cutting the hair and later remembers, they should re-put on the Ihram and then cut the hair. There is no penalty or compensation required in this case.
Whether it is the first, second, or subsequent Umrah, shaving the head is preferred, but trimming is also permissible. However, it is important to remember that the entire head should be shaved or trimmed, not just a few strands. Women should gather their hair together and cut the equivalent of one finger’s length.

22. The misconception about Madinah and Umrah

Umrah has four main rituals, and completing them fully is what makes Umrah valid. However, some people mistakenly believe that if they do not go to Madinah after performing Umrah, their Umrah is incomplete. This belief is incorrect.
Umrah is independent of going to Madinah, as it is a separate act of worship, while visiting the Prophet’s Mosque (Masjid al-Nabawi) is a separate act of devotion.
Once you have completed the rituals of Umrah, your Umrah is valid, and it is not necessary to go to Madinah. Of course, visiting Masjid al-Nabawi is a recommended act, but it is not a requirement for Umrah.

23. Spending extra days in Makkah after Umrah

If you have extra days in Makkah after performing Umrah, you should take advantage of them by praying the five daily prayers in the Haram, engaging in regular recitation of the Qur’an, remembrance of Allah, and making du’a. You should also perform additional Tawaf (with two rak’ahs of prayer) as recommended.
Some people, while staying in their hotels, pray the congregational prayers behind the Imam of the Haram via broadcast. This is incorrect. The Imam’s congregation should be performed in the mosque, where the rows are connected to the Imam. Praying from a distance, such as from outside the mosque or in a hotel, is not valid.

24. Praying in the Masajid within the Haram boundaries

Praying in any of the Masajid within the Haram boundaries is equivalent to offering 100,000 prayers. Even women who pray in their homes within the Haram boundaries will receive the reward of 100,000 prayers. However, remember that it is more virtuous to pray behind the Imam of the Haram in the Sacred Mosque (Baitullah).

25. The status of prayer for a traveler

If someone travels to a place with the intention of staying for more than four days, they will be considered a resident (Muqeem) from the first day of arrival, and they should pray the full prayer. However, if someone intends to stay at a place for four days or less, they are considered a traveler (Musafir) and should pray shortened prayers (Qasr). If a traveler prays behind a resident Imam, they should also pray the full prayer as the resident does.

26. The practice of washing the shroud with Zamzam water

Some people, upon returning from Makkah, wash the shroud with Zamzam water and take it with them. This is a bid’ah (innovative) practice, and it does not benefit the deceased. The deeds of the deceased will benefit them, not such practices. Therefore, no Muslim should take the shroud washed with Zamzam water. If you see anyone doing this, advise them against it.

27. Giving Zamzam water to non-Muslims

When you take Zamzam water with you, non-Muslims may also request it. It is permissible to give Zamzam water to non-Muslims. If Zamzam runs low, you may mix it with regular water and distribute it to others, or you can give it to a sick person for healing. Zamzam is just a type of water, and it should be drunk sitting down. There is no specific dua proven for drinking Zamzam water, and the commonly known dua “O Allah, I ask You for beneficial knowledge, abundant provision, and healing from all diseases” is weak.

28. The misconception about performing Umrah in Rajab

Some people consider performing Umrah in the month of Rajab to be more virtuous, but this is a misunderstanding. There is no evidence to support this belief. You can perform Umrah at any time. The specific preference for Rajab is not correct. However, performing Umrah in Ramadan is more virtuous (equivalent to performing Hajj with the Prophet ﷺ), so if you have the opportunity, perform Umrah in Ramadan. Otherwise, you can perform Umrah at any time.

How will you know if your Umrah is accepted?

Your Umrah will be accepted if your faith and belief are correct (meaning you are a practicing Muslim and not engaged in shirk or bid’ah), you have not wronged anyone, you have made the journey to Allah’s House with lawful earnings, and you performed the Umrah sincerely for Allah’s pleasure (with no intention of showing off, seeking worldly gain, or fame). You should have performed it according to the Sunnah, as described above. If you have made any mistakes, you should correct them and perform Umrah again, and surely Allah will accept it.

Misguided practices before and after Umrah

These days, some people promote their Umrah journey before leaving, engage in invitations and gatherings, meet with everyone, and ask for forgiveness in a formal manner. There is also a show of receiving farewell gifts like flower garlands. Upon returning, similar practices occur with people waiting to greet them with garlands. Do these practices align with the way of the Prophet ﷺ or the early generations (Aslaaf)?
Umrah is a great act of worship, and it requires performing it quietly and sincerely for the pleasure of Allah, without creating unnecessary noise or display, so that Allah may accept our worship.
Do you not remember the authentic Hadith in Sahih Muslim (1905), which mentions that those who perform jihad, seek knowledge, or give charity for the sake of fame will be dragged into Hell? Similarly, anyone who performs Umrah for the sake of fame will meet the same fate. Therefore, we should avoid any customs or actions related to Umrah that may diminish its sincerity and lead to seeking worldly fame, as these will corrupt the purity of the worship.