Umrah: Step-by-Step Guide for First-Timers

The Prophet ﷺ said: "Umrah to Umrah is expiation for what is between them, and Hajj Mabrur has no reward except Jannah" (Sahih al-Bukhari 1773). These two acts of pilgrimage are paired in one hadith because they belong to the same family of worship: the physical journey toward the House of Allah. Umrah is available to anyone, at almost any time of the year, and it carries a promise of complete expiation between performances.

Unlike Hajj, Umrah has no fixed date. It does not require five days of moving between plains and valleys. It is four acts, each with clear steps, performed within the Masjid al-Haram and the mas'a (the walkway between Safa and Marwa). A person who arrives in Makkah knowing these four steps and their conditions can perform a correct and complete Umrah.

Umrah vs Hajj: the key differences

First-time pilgrims are sometimes unclear about the distinction between Umrah and Hajj. The differences are significant:

Hajj is obligatory once in a lifetime for those who are able. It occurs on fixed dates in Dhul Hijjah (8th to 13th). It involves five days of rites spread across multiple sacred sites: Mina, Arafah, Muzdalifah, and the Masjid al-Haram. Standing at Arafah on the 9th of Dhul Hijjah is the pillar of Hajj without which the entire Hajj is invalid. Hajj involves a hady (animal sacrifice), stoning the Jamarat, and can only be performed by a limited number of pilgrims each year due to logistical controls.

Umrah is not obligatory according to the majority of scholars, though the Shafi'i school holds it is obligatory once. It can be performed at virtually any time of year. It consists of four acts all performed within or adjacent to the Masjid al-Haram. It does not require departure to Mina or Arafah. It does not require a hady. Millions of pilgrims perform it every month of the year.

Umrah is often called the "lesser pilgrimage" (al-umrah al-sughra) or the "minor pilgrimage." The word Umrah comes from the Arabic root meaning to visit or to populate, reflecting the act of intentionally visiting the sacred House.

Is Umrah obligatory?

The question of Umrah's obligation is one of the classic differences of opinion among the four major schools:

Hanafi and Maliki schools: Umrah is sunnah mu'akkadah, a strongly emphasized sunnah. It is not obligatory, and a person who dies without performing Umrah has committed no sin, though they have missed an enormous blessing.

Shafi'i school: Umrah is obligatory (fard) once in a lifetime, like Hajj, for anyone who is able. This is based on the verse of the Quran: "Complete the Hajj and Umrah for Allah" (Quran 2:196), where the command to complete applies to both equally.

Hanbali school: Like the Shafi'i school, the Hanbali school holds Umrah to be obligatory once in a lifetime for those with the means.

In practical terms, the widespread practice of Muslims is to perform Umrah whenever they are able, treating it as an act of worship that is deeply important regardless of the technical ruling on its obligation. The Prophet ﷺ performed Umrah four times and consistently encouraged it.

Step 1: Ihram at the miqat

Ihram is the sacred state that marks the beginning of Umrah. It is entered by making the niyyah (intention) and pronouncing the talbiyah. No one may pass the miqat boundary heading toward Makkah for Umrah without entering ihram first.

The niyyah for Umrah is: "Labbayk Allahumma bi-Umrah" (Here I am, O Allah, for Umrah). This is said after putting on the ihram garments.

The Talbiyah is then recited continuously until reaching the Black Stone to begin tawaf:

Labbayk Allahumma labbayk. Labbayka la sharika laka labbayk. Inna al-hamda wa-l-nimata laka wa-l-mulk. La sharika lak.
(Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Indeed all praise, blessing and dominion belong to You. You have no partner.)

It is recommended to perform ghusl (a full ritual bath) before entering ihram, apply perfume to the body (for men only, before putting on the ihram garments and not on the garments themselves), pray 2 rakats if the time is not a prohibited prayer time, and then make the intention and recite the talbiyah.

The miqat stations were established by the Prophet ﷺ (Sahih al-Bukhari 1524). Those coming from outside Makkah must enter ihram at or before the relevant miqat for their direction of travel. The five miqat are: Dhul Hulayfah (from Madinah), Al-Juhfah (from the west), Qarn al-Manazil (from Najd and the Gulf), Yalamlam (from Yemen and Southeast Asia), and Dhat Irq (from Iraq). Air travelers must enter ihram before or as the plane crosses over the miqat boundary, not after landing in Jeddah.

Those who already live in Makkah or within the miqat boundaries enter ihram from where they are, from their home or accommodation. They do not travel to a miqat station.

Ihram for men

A man in ihram wears two white unstitched sheets: the izar (lower wrap, like a sarong) and the rida (upper wrap, draped over the shoulders). These garments are unstitched and unsewn; they are not tailored to fit the body. The shoulders and arms are covered during ihram except during tawaf, when men are encouraged to perform idtiba (uncovering the right shoulder by passing the rida under the right arm and over the left shoulder) during all 7 circuits.

The head is uncovered for men in ihram. No hat, kufi, or any other head covering may be worn. Footwear must not cover the ankle bones; sandals or open-toed shoes are appropriate. The Prophet ﷺ said if someone cannot find sandals, they may cut open the back of leather socks so the ankle is exposed (Sahih al-Bukhari 1843).

The white color of the ihram garments is not strictly required; any color is technically valid, but white is overwhelmingly the sunnah practice and serves the powerful visual purpose of removing all distinctions of rank and wealth among pilgrims.

Ihram for women

For women, ihram has no specific garment requirement beyond regular, modest Islamic dress that covers the entire body. There is no prescribed color. Women do not uncover their faces; the face covering (niqab) and gloves are not worn during ihram according to the position of the majority of scholars based on the hadith: "A woman in ihram does not wear niqab and does not wear gloves" (Sahih al-Bukhari 1838).

If a non-mahram man approaches closely, a woman may lower her outer garment over her face as a screen without it being a niqab. This practice is recorded from the female companions at Hajj (Abu Dawud 1833).

Women do not shave their heads at the conclusion of Umrah; they cut a small amount of hair (approximately a fingertip's length) from the ends. Shaving is not prescribed for women and is considered makruh (disliked) by the majority of scholars.

A woman who begins menstruation while in ihram may proceed with all rites of Umrah except tawaf, which requires ritual purity (taharah). She must wait until her period ends and she has made ghusl before performing tawaf. If this creates logistical hardship, she should consult a qualified scholar regarding her specific situation.

Ihram prohibitions

Once in ihram, certain actions become prohibited until the state of ihram is exited by completing the rites. The prohibitions are:

Cutting hair or nails: No hair from any part of the body may be removed, and nails may not be trimmed. If done intentionally, a fidyah (expiation) is required: fasting three days, feeding six poor people, or slaughtering an animal (Quran 2:196). If done forgetfully or out of ignorance, the Hanafi school exempts from fidyah; the majority require it regardless.

Applying perfume: After entering ihram, no perfume may be applied to the body or garments. This applies to any scented product: cologne, scented soap, perfumed deodorant. Unscented soap and unscented deodorant are permitted.

Sexual relations and foreplay: Completely prohibited during ihram. If sexual relations occur before completing the tawaf, the Umrah is invalidated according to the majority and must be repeated. A fidyah is also required.

Marriage contracts: A person in ihram may not enter a new marriage contract for themselves or act as a marriage guardian (wali) for others. The Prophet ﷺ said: "One in ihram does not marry and does not give in marriage" (Sahih Muslim 1409).

Hunting: Hunting land animals is forbidden in ihram, as is assisting in hunting. Sea animals may be taken. Plants within the Haram boundaries may not be uprooted.

Covering the head (men): Prohibited for men in ihram. Even placing a bag or towel on the head intentionally is prohibited.

Stitched clothing (men): Men may not wear garments that are sewn or tailored to fit the limbs: no shirts, no trousers, no socks. If a person has no ihram garments, they may wear trousers according to a concession from the Prophet ﷺ (Sahih al-Bukhari 1841).

Step 2: Tawaf (7 circuits)

Upon arriving at the Masjid al-Haram, the pilgrim enters, discontinues the talbiyah upon first sight of the Kaabah, and proceeds to begin tawaf. Tawaf is 7 complete circuits around the Kaabah, each starting and ending at the Black Stone (Hajar al-Aswad) on the corner of the Kaabah.

Conditions for valid tawaf: ritual purity (wudu), covering the awrah (nakedness), the Kaabah must be on the left side throughout, and completing 7 full circuits.

Starting point: At the Black Stone, the pilgrim raises the right hand (or both hands) and says "Allahu Akbar" and "Bismillah." If possible, the Black Stone is kissed; if the crowd is too dense (as it often is), pointing toward it while saying Allahu Akbar is fully valid. The hadith states the Prophet ﷺ pointed to the Stone when he could not reach it (Sahih al-Bukhari 1611).

Idtiba for men: During all 7 circuits of the Umrah tawaf, men perform idtiba: passing the rida under the right arm so the right shoulder is uncovered and the left shoulder is covered. After the tawaf is complete and before the 2 rakats, the right shoulder is covered again.

Ramal for men: In the first 3 of the 7 circuits, men walk with a brisk, short-stepped pace called ramal. This was demonstrated by the Prophet ﷺ to show strength and vitality (Sahih al-Bukhari 1602). In the final 4 circuits, normal walking pace is used. Women do not perform ramal.

The Yemeni corner: At the Yemeni corner (the corner before the Black Stone corner, approaching from the side of Hajr al-Aswad), the Prophet ﷺ would touch it with his right hand if possible (Sahih al-Bukhari 1609). If the crowd prevents it, pass by without pointing or kissing. Between the Yemeni corner and the Black Stone, the Prophet ﷺ recited: "Rabbana atina fi-d-dunya hasanah wa fi-l-akhirati hasanah wa qina adhab al-nar" (Our Lord, give us good in this world and good in the Hereafter and protect us from the punishment of the Fire) (Abu Dawud 1892).

After completing 7 circuits: The tawaf concludes when the pilgrim passes the Black Stone for the 7th time. Two rakats are then prayed near Maqam Ibrahim (the station of Abraham). If the space near Maqam Ibrahim is packed, the 2 rakats may be prayed anywhere in the mosque. In the first rakat, Surah Al-Kafirun is recited after Al-Fatihah, and in the second, Surah Al-Ikhlas, following a practice attributed to the Prophet ﷺ (Sahih Muslim 1218).

After the 2 rakats, it is recommended to go to Zamzam and drink. The Prophet ﷺ said: "Zamzam water is for whatever it is drunk for" (Ibn Majah 3062, authenticated). Many pilgrims drink it while standing and making dua for health, knowledge, or any other sincere need.

Step 3: Sa'y between Safa and Marwa

After tawaf and the 2 rakats, the pilgrim proceeds to the mas'a (the enclosed walkway between the hills of Safa and Marwa) for sa'y.

Allah says in the Quran:

"Indeed, Safa and Marwa 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." (Quran 2:158)

The phrase "there is no blame" reflects the historical context: some early Muslims were hesitant to walk between Safa and Marwa because pre-Islamic idols had been placed there. The Quran clarified and confirmed this act as part of the worship of Allah, rooted in the legacy of Hajar (Hagar), the wife of Ibrahim (Abraham), who ran between these two hills searching for water for her infant son Ismail. The spring of Zamzam erupted at the feet of the infant Ismail in response to her desperate search. Every pilgrim who walks this path is reenacting one of the most human and one of the most divinely witnessed acts of trust in the history of the prophets.

The sa'y consists of 7 passes: one pass from Safa to Marwa counts as one, and one pass from Marwa back to Safa counts as one. The sa'y begins at Safa and ends at Marwa. Seven passes therefore means: Safa to Marwa (1), Marwa to Safa (2), Safa to Marwa (3), Marwa to Safa (4), Safa to Marwa (5), Marwa to Safa (6), Safa to Marwa (7). The final position is at Marwa.

Beginning at Safa: Upon approaching Safa, the pilgrim recites the verse: "Indeed, Safa and Marwa are among the symbols of Allah" (Quran 2:158), then faces the Kaabah and makes takbir and dua. The Prophet ﷺ would face the Kaabah from Safa and say: "There is no god but Allah alone, He has no partner. His is the dominion and all praise belongs to Him, and He is over all things capable. There is no god but Allah alone, He fulfilled His promise, aided His servant, and defeated the confederates alone." This supplication is repeated three times at Safa and at Marwa (Sahih Muslim 1218).

Running between the green markers: There are green lights (or green markers on the wall) in the middle portion of the mas'a, indicating the area where men traditionally ran. Men run briskly between these markers in each of the 7 passes. Women walk at normal pace throughout; running is not prescribed for women. Outside the green markers, normal walking pace is used by all.

Dua during sa'y: No specific dua is prescribed for sa'y beyond what is reported at Safa and Marwa. The pilgrim makes whatever dua they wish, recites Quran, or says dhikr throughout. Scholars generally agree that wudu is recommended but not required for sa'y.

Upon completing the 7th pass and arriving at Marwa for the final time, the pilgrim prepares for the concluding act of Umrah.

Step 4: Halq or Taqsir (shaving or cutting hair)

The fourth and final act of Umrah is removing hair from the head. This act exits the person from ihram and completes the Umrah.

For men: Shaving the entire head (halq) is superior and carries more reward, as the Prophet ﷺ made dua for those who shaved three times and for those who cut once: "O Allah, have mercy on those who shaved their heads. The companions said: And those who cut short, O Messenger of Allah? He said on the third time: And those who cut short." (Sahih al-Bukhari 1727). Both are valid, but shaving is superior.

Taqsir (cutting short): A man who does not want to shave his head clips the hair shorter all around. The minimum is cutting at least a fingertip's length from all parts of the head, not just a few strands. Cutting from only one side or the front is not sufficient.

For women: Women cut approximately a fingertip's length from the ends of their hair. The full recommendation is to gather the hair and cut that amount from the tips. Shaving is not prescribed for women and the majority of scholars consider it makruh (disliked) or not permitted. Women do not need to remove the hijab in public; this can be done privately.

After the halq or taqsir, the pilgrim exits ihram. All prohibitions of ihram are lifted. The Umrah is complete.

When Umrah is valid

According to the Shafi'i, Maliki, and Hanbali schools, Umrah may be performed at any time of the year, including during the Hajj season and on the days of Tashreeq. There is no time when Umrah is prohibited according to these three schools.

According to the Hanafi school, Umrah is makruh (disliked and less preferred) or not valid on five days: the Day of Arafah (9th Dhul Hijjah), Eid al-Adha (10th Dhul Hijjah), and the three days of Tashreeq (11th, 12th, 13th Dhul Hijjah). This is based on the view that these are the busiest sacred days when the Masjid al-Haram is occupied with Hajj rites.

For practical purposes, Umrah in Ramadan is considered one of the most rewarding times to perform it. The Prophet ﷺ said: "Umrah in Ramadan is equal to Hajj" (Sahih al-Bukhari 1764, Muslim 1256). Scholars explain this means equal in reward, not in fulfilling the Hajj obligation.

The months of Dhul Qa'dah and Dhul Hijjah (before the Hajj days) are also traditionally popular, as the Prophet ﷺ performed three of his four Umrahs in Dhul Qa'dah. However, any month of the year is valid for Umrah outside of the Hanafi restrictions mentioned above.

Virtues of Umrah

The Prophet ﷺ described Umrah in terms that should make every Muslim eager to perform it:

"Umrah to Umrah is expiation (kaffarah) for what is between them, and Hajj Mabrur has no reward except Jannah." (Sahih al-Bukhari 1773)

This hadith places Umrah in the category of the greatest expiatory acts in Islam. Every sin committed between one Umrah and the next is wiped away. The scholars note this applies to minor sins; major sins require specific repentance. But the scope of this expiation is extraordinary: if a person performs Umrah twice in a lifetime with sincere faith, the sins of the entire period in between are expiated.

Abu Hurayrah (RA) narrated that the Prophet ﷺ said: "The performers of Hajj and Umrah are Allah's guests. If they call upon Him, He answers them, and if they seek His forgiveness, He forgives them" (Ibn Majah 2892, authenticated by al-Albani). Being in Makkah during Umrah puts a person in the status of a guest of Allah, with the privileges that come with that honored status.

The Prophet ﷺ also said: "Continue performing Hajj and Umrah, for indeed they remove poverty and sins as the bellows remove impurities from iron, gold, and silver" (Tirmidhi 810, authenticated). The imagery is powerful: not just spiritual purification but also relief from worldly hardship, attributed to the barakah of this act of worship.

For those who are unable to travel to Makkah, the dua for the ability to perform Umrah is itself an act of worship through sincere intention. And for those who have the means, beginning to plan and save for Umrah is among the best investments a Muslim can make in their spiritual life.

FAQ

Can I perform Umrah on behalf of someone else?

Yes. Umrah Badal (proxy Umrah) is permitted for someone who is deceased or permanently unable to perform it themselves due to illness or old age. Most scholars recommend that the person performing it on behalf of another should have already performed their own Umrah first, though this is not unanimously required. The niyyah specifies the person for whom the Umrah is being performed.

How long does Umrah take to complete?

The rites of Umrah themselves (tawaf, sa'y, and cutting hair) can be completed in as little as 2 to 4 hours if the Masjid al-Haram is not crowded. During peak times (Ramadan, Dhul Qa'dah), the same rites can take significantly longer due to the density of pilgrims. The tawaf alone can take 30 to 90 minutes depending on crowd levels. Most pilgrims budget a full day to allow for prayer times, rest, and the additional worship of simply being present in the Haram.

Is it allowed to perform multiple Umrahs in one trip?

Yes, though scholars differ on the best practice. The majority of classical scholars did not encourage performing multiple Umrahs in a single trip from outside Makkah, as the Prophet ﷺ did not do this while residing in Makkah during Hajj. However, they permitted it. The accepted method for a second Umrah within the same trip is to exit Makkah to the miqat, enter ihram again, and return to Makkah. Most commonly, pilgrims go to the masjid at Tan'im (Masjid Aisha), which is the closest miqat to Makkah.

What happens if I commit a violation during ihram?

The fidyah (expiation) for ihram violations generally falls into one of three categories: slaughtering an animal, fasting three days, or feeding six poor people. The pilgrim may choose among these three options for violations such as cutting hair or nails, using perfume, or covering the head (for men). For sexual relations before completing tawaf, the Umrah is invalidated according to the majority and must be repeated. For violations you are unsure about, consult a qualified scholar before your journey.

What duas should I make at the Kaabah and during tawaf?

There are no mandatory duas for specific circuits of tawaf. The Prophet ﷺ is reported to have made the general dua "Rabbana atina fi-d-dunya hasanah wa fi-l-akhirati hasanah wa qina adhab al-nar" between the Yemeni corner and the Black Stone (Abu Dawud 1892). Beyond that, tawaf is a time to pour out personal dua in your own language, recite Quran, or make dhikr. Many scholars say tawaf is among the best times to make dua because the pilgrim is at the most sacred location on earth, in a state of worship, facing the symbol of Allah's house.