Every travel is a journey of the mind that implicates physical and temporal displacement. In Arabic, several words represent the complexity of the subject of Muslim travelling: hajj (pilgrimage to Mecca), hijra (emigration), rihla (travel for learning and other purposes) and ziyara (visits to shrines). Among these forms of travelling, the hajj is the highest expression of Islam and its greatest public rite. Pilgrimage in Islam is both a collective and a personal experience that emphasizes the unity of the umma before Allah. From a literary point of view, the journey to Mecca has represented always a central theme both in Islamic and Christian travel writing. However over recent years the number of Europeans and in particular Germans who converted to Islam and travelled to Mecca has increased, as well as the rate of European travel agencies specialized in Hajj and Umrah. In the study of Islam in the West, a new field is represented by those Europeans and Americans who have converted to Islam and reflected on this process through literary production. Recent studies have called into question the usefulness of conversion accounts. That is why, bearing that criticism in mind, I do not investigate on conversion accounts but on literary aspects and cultural significance of contemporary pilgrimage accounts by German Muslims. These narratives embody the issues faced by Western Muslims living in their home countries, as well as the representation of Western societies and German people in the Middle East. This is significant because it reflects a shift in the way Westerners have regarded the “Orient” in the post-colonial period, and it paves a new ground in what it means to be or to become Muslim at the present time. This paper aims to analyze the way both contemporary German pilgrimage narratives and the blogosphere play a fundamental role in building a bridge that connects Muslim immigrants living in the Diaspora with German converts. In other words the pilgrimage becomes an occasion for sharing a collective experience that provides the opportunity for a social exchange and the building of a Muslim identity without any distinction of the nationality, gender and race.