Khutbah: On Umrah

الحمد لله، الحمد لله الذي الْحَمْدُ هّ لِلَّ الهذّي هَدَانَا لّهََٰذَا وَمَا كُنها لّنَهْتَدّيَ لَوْلََ أَنْ هَدَانَا ه اللَُّ ، نحمده
ونستعينه ونستغفره، ونؤمن به ونتوكل عليه، ونعوذ بالله من شرور أنفسنا ومن سيئات
أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، ونشهد أن لَ إله إلَ الله وحده لَ
شريك له، له الملك وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد
أن سيدنا ومولَنا محمداً عبده ورسوله، أرسله بشيرًا ونذيرًا بين يدي الساعة، من يطع الله
ورسوله فقد اهتدى، ومن يعصهما فإنه قد ضل، وإنه لَ يضر إلَ نفسه ولَ يضر الله شيئًا.
أما بعد! فيا عباد الله اتقوا الله حق تقاته ولَ تموتن إلَ وأنتم مسلمون. يأيها الذين ءامنوا اتقوا
الله وقولوا قولَ سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم، وَأَتّمُّوا ٱلْحَ ه ج وَٱلْعُمْرَةَ هّ لِلَ

“And complete the Hajj and Umrah exclusively for Allah.” (Qur’an 2:196)
All praise is due to Allah, who blessed me with the opportunity to perform ‘Umrah and return home safely. It is only fitting that today’s khutbah reflects upon this sacred journey.
The word ‘Umrah linguistically means “to visit a populated place.” And indeed, the sight of the masses gathered in the sacred Haram—worshippers from every corner of the world—testifies to this meaning. Shar’an, ‘Umrah is defined as an act of worship involving ihram, tawaf, sa’i, and halq or taqsir. While the prerequisites mirror those of Hajj, ‘Umrah holds a special station in Islamic practice. In the Maliki school, it is a highly emphasized Sunnah Mu’akkadah, while in the Shafi’i school, it is regarded as Fard. It is often called the “minor pilgrimage” (Al-Ḥajj Al-Aṣghar), yet its spiritual significance is profound.

The Prophet Muhammad (صلى الله عليه وسلم) beautifully highlighted this when he said:
الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا، وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلاَّ الْجَنَّة “One ‘Umrah to another expiates the sins committed between them, and an accepted Hajj has no reward except Paradise.”
Let us imagine embarking on this journey. At the miqat of Dhul-Hulayfah near Madinah, you don the ihram: two unstitched garments for men, modest attire for women. This simple clothing strips away distinctions of wealth and status, reminding us of our equality before Allah. Entering the state of ihram is a commitment—a vow to uphold a state of sacredness by avoiding acts like cutting hair or nails, using perfume, quarreling, or harming any living creature.
From this point, the chant of the Talbiyah begins, a declaration that reverberates through the hearts of millions:
“Labbayk Allahumma labbayk…”
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“Here I am, O Allah, here I am at Your service! Here I am! You have no partner. Truly, all praise, favor, and sovereignty belong to You. You have no partner.”
The Talbiyah is not just a chant; it is a proclamation of submission, repeated until the magnificent sight of the Ka‘bah meets your gaze—a sight that moves even the hardest of hearts to tears.

اللهم زد هذا البيت تشريفًا, وتعظيمًا, وتكريمًا, ومحبّةً, ومهابةً, ورفعةً, وزد من زاره من جميع الآفاق
تشريفًا, وتعظيمًا, وتكريمًا, ومحبّةً, ورفع درجاتهم .

“O Allah, increase the honour, glorification, respect, love, awe, and elevation of this House, and increase the honour, glorification, respect, love, and elevation of those who visit it from all directions.”
Because You, my Lord have said: وَمَن يُعَظِّمْ شَعَائِرَ اللِّّ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ “And whoever honours the symbols of Allah – indeed, it is from the manifestation of taqwa in the hearts.”
Now begins the tawaf, the circumambulation of the Ka‘bah. Seven rounds, each beginning at the Black Stone, with the Ka‘bah to your left. The Prophet (peace be upon him) described tawaf as an act akin to prayer, except that speaking is permitted—though only words of goodness should pass your lips. With every step, you feel the weight of the centuries, walking in the footsteps of prophets and believers before you.
The prayers recited at various points of tawaf are filled with hope and khushu’ reverence:
At the Black Stone:

بسم الله والله أكبر، اللهم إيمانا بك، وتصديقا بكتابك، ووفاءً بعهدك، واتباعا لسنة نبيك محمد عليه الصلاة والسلا م

“In the name of Allah, Allah is the Greatest. O Allah, with Eman in You, affirmation in Your Book, fulfillment of Your covenant, and following the Sunnah of Your Prophet Muhammad, peace and blessings be upon him.”
Infront of the door of the ka’bah:
اللهم إن البيت بيتك، والحرم حرمك، والأمن أمنك، وهذا مقام العائذ بك من النا ر
“O Allah, this House is Your House, this Sanctuary is Your Sanctuary, this security is Your security, and this is the station of one seeking refuge in You from the Hellfire.”
Under the Meezab of Mercy:

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اللهم أظلنى ظلك لا ظل إلا ظلك واسقني بكأس نبيك محمد صلى الله عليه وسلم شرابا هنيئا لا أظمأ بعده يا ذا الجلال والإكرام

“O Allah, shade me under Your shade, for there is no shade but Yours. Grant me to drink from the cup of Your Prophet Muhammad, peace and blessings be upon him, a pleasant drink after which I will never thirst again. O Possessor of Majesty and Honour.”
The journey continues to sa’i—walking briskly between Safa and Marwah, retracing the steps of Hajar (peace be upon her) as she sought water for her son, Isma’il. Her unwavering faith and determination are honoured in this ritual, a reminder that Allah’s provision often lies where we least expect it.
Finally, the journey concludes with halq (shaving the head) or taqsir (shortening the hair)—a symbolic act of humility, shedding remnants of vanity and pride to emerge purified.
This physical journey reflects a spiritual transformation. Shaykh Abdul Qadir AsSufi (may Allah have mercy on him) described Hajj and ‘Umrah as tools to crush the ego. “The white garments of ihram strip away status, wealth, and pride, reminding us of our true station as slaves of Allah.” Ibn Ajeebah further elaborates: “Just as the seeker must complete the spiritual journey to attain Divine closeness, the pilgrim must fulfill every rite of Hajj and ‘Umrah with sincerity, for any negligence renders it incomplete.”
Ya Ibadallah, ‘Umrah is not merely an act of worship; it is a profound opportunity for self-reflection, renewal, and reconnection with our Creator. Its significance lies not only in its physical rituals but in the transformation it inspires within the heart. Let us strive to make this journey not just once, but repeatedly, with the hope of earning Allah’s forgiveness, pleasure and nearness.

أقول قولي هذا وأستغفر الله لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور
ال ه رحيم
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الحمد لله الحمد لله رب العالمين، وأشهد أن لَ إله إلَ الله وحده لَ شري ك له وأشهد أن محمد اً
عبده ورسوله، أرسله بشيرا ونذيرا بين يدي الساعة اللهم ص لّ وسلم وبارك عليه وعلى آله
وأصحابه أجمعين، ومن تبعهم بإحسان إلى يوم الدين .
أما بعد ! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم . يا
عباد الله أوصيكم وإياي بتقوى الله وطاعته
قَدْ أَفْلَحَ المُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلاتِهِمْ خَاشِعُو ن

“Indeed, the believers have succeeded. They are those who humble themselves in their prayers.” (23:1-2).
This profound verse underscores that success in this life and the next begins with khushū‘—a state of humility and reverence, particularly in our prayers and by extension tawaf. Reverence is not merely a physical stillness but a complete submission of the heart before Allah. It is to stand collected and focused, recognizing the Majesty of the One we worship.
As one arif remarked, “Khushū‘ is the heart standing in submission before the Truth, Exalted is He, in a state of collected focus.” When this quality takes root in the heart, it transforms every limb and action. The Prophet صلى الله عليه وسلم observed a man playing with his beard during prayer and remarked: “If this man’s heart was humble, his limbs would be humble as well.”
The tawaf teaches us that Khushū‘ is not confined to the prayer mat; it permeates one’s life. Allah praises those who walk upon the earth with humility: وَعِبَادُ ٱلرَّحۡمََٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ
هَوۡنٗا The servants of the The Most Merciful walk upon the earth humbly.
The scholars and righteous predecessors deeply contemplated the essence of khushū‘. Muhammad ibn Ali al-Tirmidhi described it as a state where “the fires of desires are extinguished, the soul humbles, and the heart becomes illuminated with veneration.” Similarly, Junaid defined it as “the humbling of hearts before the Knower of the unseen.”
Khushū‘requires vigilance over both heart and body. Someone remarked, “The khushū‘ of the heart restrains the eyes from wandering.” It is the bowing of the nafs before Allah, coupled with outward etiquette, as if standing in His presence.
The noble character of the Prophet صلى الله عليه وسلم epitomized humility. Abu Sa‘id al-Khudri narrated:
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“The Messenger of Allah صلى الله عليه وسلم would feed the camel, clean the house, mend sandals, and patch garments. He would milk the sheep, eat with his servant, and grind grain with him if the servant became tired. His shyness never prevented him from carrying his goods from the market.”
Despite being the most honoured of creation, he never belittled any offering, greeted both the rich and poor, and lived simply. His interactions radiated kindness, generosity, and contentment. Through his example, we learn that humility is the foundation of nobility, and true greatness lies in servitude to others.
Humility, as described by the righteous, is to submit to the truth, accept it, and comply with it, no matter the source. Ibn Ata said: “Humility is accepting the truth from whoever says it.”
The Prophet صلى الله عليه وسلم taught that humility elevates a person in rank: “Whoever humbles themselves for the sake of Allah, Allah will raise them.”
The lives of the righteous are replete with examples of profound humility. Ibrahim ibn Adham, a renowned ascetic, recounted moments when he found joy in being humiliated, for they reminded him of his insignificance before Allah. In one instance, he was dragged out of a mosque by his foot for being unable to move due to illness. Instead of resentment, he rejoiced, as it was a reminder of his dependence on Allah alone.
Similarly, when a man urinated on Ibrahim, he found satisfaction in the moment, for it affirmed his detachment from worldly dignity. Such stories might seem extreme, but they reveal the depth of humility achieved by those who truly understand their place before Allah.
Yahya ibn Mu‘adh wisely noted: “Humility is beautiful in everyone, but it is more beautiful in the rich. Arrogance is ugly in everyone, but it is uglier in the poor.” Humility is a blessing free of envy, while arrogance invites humiliation and divine displeasure.
Arrogance arises when one seeks honour through pride rather than submission. As the Prophet صلى الله عليه وسلم warned, “No one with an atom’s weight of arrogance in their heart will enter Paradise.” In contrast, those who lower themselves before Allah and His creation are granted true honour.
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Khushū‘ is not a static state but a journey of continuous refinement. It begins with prayer, where one strives to focus their heart and mind solely on Allah. This reverence then extends to interactions with others, manifesting as humility, gentleness, and selflessness.
May Allah grant us the light of khushū‘ in our hearts, the beauty of humility in our actions, and the success promised to those who humble themselves before Him alone.

إّ ه ن الله وَمَلَائّكَتَ هُ يُصَلُّونَ عَلَى النهبّ يّ، يَا أَيُهَا الذّينَ آمَنُو اْ صَلُّو اْ عَلَيْهّ وَسَلّ مُو اْ تَسْلّيم اً .
اللههُ ه م صَ ل وَسَلّ مْ وَبَارّكْ عَلَيْ ه وَعَلَى آلّهّ وَصَحْبّهّ أَجْمَعّينَ . وَارْ ض اللههُ ه م عَنّ الْخُلَفَاءّ ال ه راشّدّينَ أَبّي بَكْ ر
وَعُمَرَ وَعُثْمَانَ وَعَلّ ي ، وعن أم المومنين عائش ة التي أمرنا الله في سورة النور أن ندافع عنها، وَعَنْ سَائّرّ
ال ه صحَابَةّ أَجْمَعّينَ، خُصُوص اً اّلأَنْصَارَ مّنْهُمْ وَالمُهَاجّرّينَ ، وَعَنّ التهابّعّينَ وَتَابّعّي التهابّعّينَ وَمَنْ تَبّعَهُمْ
بّإّحْسَا ن إّلَ ى يَوْمّ ال دينّ .
اللههُ ه م أَنْصُرْ أَهْلَ ال ه شامّ عَلَى مَنْ ظَلَمَهُمْ، وَأَصْلّحْ حَالَهُمْ، وَاحْفَظْ أَرْضَهُمْ وَعّبَادَهُمْ اللههُ ه م اهْ د وُلََة أُمُورّ
المُسْلّمّينَ لّمَا يُرْضّيكَ وَلَّت بَا عّ سُنهةّ نَبّي كَ صَلهى الله عَلَيْهّ وَسَلهمَ، وَثَب تْ أَقْدَامَهُمْ عَلَى ال صرَاطّ المُسْتَقّيمّ ،
وَأَصْلّحْهُمْ ي ا رَ ه ب الْعَالَمّينَ .
اللههُ ه م بَارّ ك عَلَى شُيُوخّنَا ، وَعَلَى رئيسنا ، وَعَلَى أَمّيرّنَا، وَعَلَى جَمّيع أُمَرَاءّ وَزُعَمَاءّ المُسْلّمّينَ .
اللههُ ه م بَارّ ك عَلَى المُسْلّمّينَ فّي هَذّ هّ المَدّينَةّ ، وَوَف قْهُمْ لّمَا تُحّبُّ هُ وَتَرْضَاه ي ا أَكْرَمَ الأَكْرَمّينَ .
اللههُ ه م أَعّ ه ز الإّسْلَا م وَالمُسّ لْْمّينَ . ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
إّ ه ن الله يَامُرُ بّالْعَدْلّ وَالإّحْسَانّ وَإّيتَاءّ ذّي الْقُرْبَى، وَيَنْهَى عَنّ الْفَحْشَاءّ وَالمُنكَرّ وَالْبَغْي،ّ يَعّظُكُمْ لَعَلهكُ م
تَذه ه كرُونَ، وَلَذّكْرُ الله أَكْبَرُ وَالله يَعْلَمُ مَ ا تَصْنَعُونَ . وَقُومُو اْ إّلَى صَلاتّكُمْ يَرْحَمُكُمُ الله .