Annual Peace Odyssey: The Pilgrimage to the Holy Land (Part 2)

TRANSCEND MEMBERS, 23 Jun 2025

Prof Hoosen Vawda – TRANSCEND Media Service

Please note that this publication is rated for general readership. Parental guidance is recommended for minors, who may want to use this paper as a resource material.

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Pilgrimage in every religion is commercialized by entrepreneurs, often detracting from the original peace essence of a pilgrimage; the undertaking is a spiritual journey involving introspection and reflection, literally in conversation with the Divine.[1]

Introduction

This Part 2, in the series on Pilgrimage to the Holy Lands of Islam- Mecca and Medina, presents the historical highlights of the pilgrimage and compares it with the present day journeys the pilgrims engage in overcoming the current international visa requirements, quota systems imposed by the Saudi Kingdom, as well as the existential threat of global terrorism, noting the recent bans on Muslim and African countries by the Trump Administration, controlling entry into the United States, of inhabitants of the listed countries, which is ever growing. As mentioned, in Part 1 of the series, pilgrimages to holy sites in different parts of the world, is an annual event attended by thousands of devotees in all religions, including The Martyrs of the Uganda Shrine [2] encapsulating the execution of 45 devout Catholic and Anglican Christians for not converting. There are twenty-four (24) Uganda Catholic Martyrs, twenty-two were executed between 1885 and 1887 under the orders of Kabaka (King) Mwanga of Buganda. The most well-known martyrdom in a most brutal execution occurred at Namugongo, about 15 kilometers from Kampala. On June 3, 1886, more than 20 young men were burnt alive after a forced march from the royal palace.[3] This annual event pays respect to the martyrs for their steadfastness in the face of death[4]. “It is better to stand tall and be cut off, than to grovel in the sand”.[5]

First Recorded Abrahamic Pilgrimage to Mecca[6],[7]

The tradition of pilgrimage, in Islam, by Muslims, to Mecca and circumambulate the Sacred Kaaba in the centre of the Grand Mosque, predates Islam when a pagan rite was performed  in the pre-Islamic era, of paganism and ignorance (period of Jahiliyyah[8]). Thereafter, in recorded history of Mecca in the Quran, the pilgrimage dates back to the time of Abrahamic Prophet Ibrahim (Abraham) and his son Prophet Ismail (Ishmael), Peace be upon them. According to Islamic tradition, the Kaaba was built by them as the first house of worship dedicated to the worship of the One God (Allah), in digressing to monotheism from the polytheistic practices of the Meccan tribes of that era.

However, in recorded Islamic history, the first Hajj pilgrimage was performed by the Prophet Muhammad (Peace be upon him) and the Muslims in 628 CE (6 AH) under the Treaty of Hudaybiyyah. This was known as “Umrat al-Qada” (the Fulfilled Pilgrimage), as it compensated for the earlier attempt that was blocked by the Quraysh, tribe, who were in control of Mecca.

The first complete Hajj [9] (as per Islamic rites) was performed in 632 CE (10 AH), known as Hajjat al-Wida (The Farewell Pilgrimage), led by the Prophet Muhammad (PBUH) himself. This was his only Hajj after the advent of Islam and is highly significant as he delivered his famous Farewell Sermon (Khutbat al-Wada) at Mount Arafat, laying down the foundations of Islamic teachings.

Pre-Islamic Pilgrimage (Jahiliyyah Period)[10]

Before Islam, the Kaaba was a site of pilgrimage for Arab tribes, but it was associated with idol worship. It is narrated that there were 360 idols inside Kaaba, at one time. The Quraysh and other tribes would perform rituals, though many were corrupted over time. The Prophet Ibrahim’s original monotheistic teachings had been distorted.

In summary

• First Islamic Hajj: 628 CE (Umrat al-Qada)
• First Complete Hajj in Islam: 632 CE (Hajjat al-Wida, led by Prophet Muhammad PBUH)
• Origin of Hajj: Traces back to Prophet Ibrahim (AS) and Ismail (AS)

 

the Kaaba once housed numerous idols during the pre-Islamic (Jahiliyyah) period. The story of Prophet Ibrahim (AS) destroying these idols is a powerful testament to Tawheed (monotheism) and his unwavering faith in Allah.

The Story of Prophet Ibrahim (AS) and the Idols in the Kaaba[11], [12]

1. The Idols in the Kaaba
   • Before Islam, the Kaaba—originally built by Ibrahim (AS) and Ismail (AS) for the worship of Allah—had been turned into a pagan sanctuary.
   • The Quraysh and other Arab tribes placed 360 idols inside and around the Kaaba, representing different gods and goddesses.
   • The chief idol was named Hubal, not Ilha (though “Ilah” means “god” in Arabic, Hubal was the primary deity).**
2. Ibrahim’s (AS) Challenge to Idol Worship
   • As a young man, Ibrahim (AS) questioned the logic of idol worship.
   • In the Quran (Surah Al-Anbiya 21:51-70), Allah narrates how Ibrahim (AS) debated with his people, asking:
   • “Do you worship what you yourselves carve, while Allah created you and what you make?” (Quran 37:95-96)
   • When they failed to respond logically, he devised a plan to expose the falsehood of idolatry.
3. The Smashing of the Idols
   • During a festival, when the people left Mecca to celebrate, Ibrahim (AS) entered the Kaaba.
   • He destroyed all the smaller idols but left the largest one (Hubal) intact, placing the axe in its hand.
   • When the people returned and saw the destruction, they were furious and demanded an explanation.
   • Ibrahim (AS) mockingly pointed to the chief idol and said:
     “Ask the biggest one, if it can speak!” (Quran 21:63)
   • The people were stunned into silence, realizing their idols had no power.
4. The Trial by Fire of Ibrahim by the Meccans
   • Enraged, the people decided to punish Ibrahim (AS) by throwing him into a blazing fire.
   • But Allah commanded the fire to be cool and safe for him (Quran 21:69), and he emerged unharmed.
   • This miracle further proved Allah’s supremacy over false gods.

Why Did Ibrahim (AS) Did Not Destroy the Chief Idol Hubal?

• To expose their illogical worship – If the idols were truly gods, why could not the biggest one protect itself or punish Ibrahim?
• To make them reflect – His act was a powerful lesson in critical thinking and Tawheed.
• Divine Wisdom – Allah guided Ibrahim (AS) to leave the chief idol as a final proof against the pagans’ blind faith.

Aftermath and Islamic Revival

• Centuries later, when Prophet Muhammad (PBUH) conquered Mecca in 8 AH (630 CE), he cleansed the Kaaba of all idols, restoring it to the worship of Allah alone.
• This event mirrors Ibrahim’s (AS) struggle, reinforcing the eternal message of pure monotheism.

Quranic References

• Surah Al-Anbiya (21:51-70) – The story of Ibrahim and the idols.
• Surah As-Saffat (37:83-98) – Ibrahim’s argument and the fire miracle. In narration, the fire was so intense that even birds flying high above it were burnt, but by Allah’s command, the huge fire did not affect Ibrahim.

 

Are the Broken Idols Buried Under the Kaaba?

This is a fascinating question, and while there are historical narrations and folk beliefs about the fate of the destroyed idols, there is no verified Islamic or archaeological evidence confirming that the broken idols of the Jahiliyyah era are buried beneath the present-day Kaaba. Here’s what we know:

1. Cleansing of the Kaaba by Prophet Muhammad (PBUH)
   • When the Prophet (PBUH) entered Makkah victoriously in 8 AH (630 CE), he ordered the removal and destruction of all idols inside and around the Kaaba.
   • Hadith (Narrations of the Prophet PBUH) Reference:

“The Prophet (PBUH) entered the Kaaba and saw images of Ibrahim and Ismail holding divining arrows. He said, ‘May Allah curse them! They knew they never used divination!’ Then he ordered the images to be erased.” (Bukhari)

1. • The idols were smashed, burned, or washed away—but there is no authentic record of them being buried beneath the Kaaba.
2. Possible Origins of the Belief
   • Some folk traditions suggest that the remnants of the idols were buried nearby, but this is not substantiated by classical Islamic sources.
   • The Kaaba has undergone multiple reconstructions (notably by the Quraysh before Islam, Abdullah ibn Zubair (RA), and later by Hajjaj ibn Yusuf), but no records mention uncovering buried idols.
3. The Black Stone (Hajar al-Aswad) – Only Sacred Relic
   • The only remaining object from the time of Ibrahim (AS) is the Black Stone, which was preserved as it was a divine relic, not an idol.
   • All other traces of paganism were completely eradicated.

Conclusion: Likely Misinformation

While it is a compelling idea, there is no reliable Islamic text or archaeological proof that the broken idols are buried under the Kaaba. The Prophet (PBUH) and his companions ensured that every trace of shirk (polytheism) was removed—not preserved beneath Islam’s holiest site.

The Kaaba: A Poignant Reminder in Islam of Purity

The Kaaba today stands as a symbol of pure Tawheed, cleansed of falsehood. As the Quran says: “And say: Truth has come, and falsehood has vanished. Indeed, falsehood is bound to vanish.” (Quran 17:81).  After the Prophet Muhammad’s PBUH time, Hajj became one of the Five Pillars of Islam, obligatory for all Muslims who are physically and financially able to undertake it once in their lifetime, as summarized in Part 1 of this series.[13]

Pilgrimage Through the Centuries

Medieval Period (8^th–15^th Century)

• Pilgrims traveled in large caravans from across the Islamic world — from West Africa, Central Asia, India, Persia and the Maghreb.
• Routes like the Darb Zubaydah (from Iraq) and Darb al-Hajj (from Damascus and Cairo) were established and supported by Muslim rulers.
• The journey was long and perilous, often taking months or even years.

Ottoman Era (16^th–19^th Century)[14]

• The Ottomans invested heavily in protecting and facilitating the Hajj, building forts, wells, and rest stations.
• The Hejaz Railway [15](completed in 1908) connected Damascus to Medina, significantly easing the journey.
• The Ottoman Empire even built the first Grand Mosque enclosure around the Kaaba, remnants of which are even present today in the Grand Mosque complex expanded by the Saudi regime, who are the custodians of the Grand Mosque, both in Mecca and Medina, the second holiest city in Islam.

The Last Century: Modernization and Globalization[16]

20th Century

• Air travel revolutionized the Hajj. What once took months could now be done in days.
• Saudi Arabia, established in 1932, began to develop infrastructure to accommodate growing numbers of pilgrims.
• The Hajj quota system was introduced to manage crowd sizes, allocating a specific number of pilgrims per country.

21st Century

• Hajj has become a global event, with over 2 million pilgrims attending annually (pre-COVID).
• Massive investments in infrastructure: high-speed trains, expanded airports, and crowd control technologies.
• COVID-19 pandemic (2020–2021) saw a dramatic reduction in pilgrim numbers, with strict health protocols in place.

Spiritual and Social Significance

• Hajj is a symbol of unity, where Muslims of all races, colours, phenotypes, nationalities, and social classes stand equal before God.
• It is a journey of purification, humility, and renewal of faith.
• The experience often leaves a lasting impact on pilgrims, spiritually and socially.

A comparative view of the Hajj experience across centuries,[17] highlighting how it has evolved in terms of travel, infrastructure, accessibility, rituals, and global context.

Comparison of Hajj Experiences: Then and Now

Aspect	Medieval Era (7th–15th Century)	Ottoman Era (16th–19th Century)	Modern Era (20th–21st Century)
Travel	Long, arduous journeys by foot, camel, or boat. Pilgrims traveled in caravans for safety.	Introduction of organized routes and protection by the state. Hejaz Railway (1908) eased travel.	Air travel dominates. Pilgrims arrive in hours from all over the world.
Duration	Could take months or years round-trip.	Still long, but more structured and safer.	Typically 2–4 weeks including travel.
Safety	High risk of bandits, disease, and starvation.	Improved security under Ottoman protection.	Highly regulated with modern health and safety protocols.
Accommodation	Tents or local hospitality; very basic.	Caravanserais and rest stations built along routes.	Hotels, air-conditioned tents, and organized camps.
Rituals	Same core rituals, but less standardized.	More uniformity due to centralized religious authority, The Ministry of Hajj.	Highly standardized with digital guidance and crowd control.
Accessibility	Limited to the wealthy or those with strong community support.	Slightly more accessible but still elite.	Open to millions annually, with global quotas and subsidies.
Communication	Word of mouth, letters, oral storytelling.	Some printed guides and religious texts.	Smartphones, apps, live broadcasts, and multilingual support.
Spiritual Experience	Deeply personal, often life-altering due to hardship.	Still deeply spiritual, with more communal support.	Spiritual, but also influenced by logistics, technology, and crowd dynamics.
Global Context	Regional pilgrimage with limited global awareness.	Pan-Islamic significance under Ottoman Caliphate.	Global event with political, economic, and interfaith implications.

Key Takeaways

• Continuity: Despite changes, the core rituals of Hajj have remained unchanged for over 1,400 years — a testament to its spiritual and historical resilience.
• Transformation: The experience of the journey has transformed dramatically from a test of survival to a highly organized global event.
• Technology and Infrastructure: Modern Hajj is supported by massive logistical planning, including AI-based crowd control, multilingual apps, and real-time health monitoring.
• Spiritual Core: Regardless of the era, Hajj remains a profound spiritual journey a moment of equality, humility, and submission to God.

There are several famous historical accounts of the Hajj that offer rich insights into the spiritual, cultural, and logistical aspects of the pilgrimage across centuries. Here are some of the most notable:

1. Ibn Jubayr (1145–1217 CE)[18]

• Origin: Muslim scholar from al-Andalus (modern-day Spain).
• Journey: Traveled to Mecca in 1183.
• Account: His travelogue, Rihla, is one of the earliest and most detailed descriptions of Hajj in the medieval Islamic world.
• Highlights: Describes the cities, people, rituals, and hardships of the journey. Offers a vivid picture of the Islamic world under the Ayyubid and Abbasid rule.

2. Ibn Battuta (1304–1369 CE)[19]

• Origin: Moroccan explorer.
• Journey: Performed Hajj multiple times during his 30-year journey across the Islamic world.
• Account: His Rihla (The Journey) includes detailed descriptions of the Hajj rituals, the Kaaba, and the diverse pilgrims he encountered.
• Highlights: Offers a global view of the Muslim world, from West Africa to China, with Hajj as a spiritual anchor.

3. Evliya Çelebi (1611–1682 CE)[20]

• Origin: Ottoman traveler and writer.
• Journey: Undertook Hajj in the 1670s.
• Account: His Seyahatname (Book of Travels) includes a colorful and sometimes humorous account of his pilgrimage.
• Highlights: Describes Ottoman-era Mecca, the organization of the pilgrimage, and the multicultural nature of the Hajj.

4. Lady Evelyn Cobbold (1867–1963)[21]

• Origin: Scottish noblewoman and convert to Islam.
• Journey: Performed Hajj in 1933.
• Account: Pilgrimage to Mecca (1934) — the first English-language Hajj account by a Muslim woman from the West.
• Highlights: Offers a unique perspective as a European woman navigating the sacred rites of Islam in a pre-modern Saudi Arabia.

5. Malcolm X (1925–1965)[22]

• Origin: African-American civil rights leader.
• Journey: Performed Hajj in 1964.
• Account: His letters and autobiography describe a transformative experience that reshaped his views on race and unity.
• Highlights: Witnessing racial equality among Muslims deeply influenced his philosophy and activism.

What impact did Malcolm X’s Hajj have on his life?

Malcolm X’s Hajj pilgrimage in 1964 was a profound turning point in his life  spiritually, ideologically, and politically. Here’s a detailed look at the impact it had on him:

1. Transformation of Racial Views

Before Hajj, Malcolm X was a prominent figure in the Nation of Islam, which promoted Black separatism and viewed white people as inherently oppressive. However, during Hajj, he encountered Muslims of all races and nationalities, praying and living together in harmony.

“Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land…” — Malcolm X

This experience shattered his previous beliefs and led him to embrace the idea of universal brotherhood under Islam.

2. Embrace of Orthodox Islam

Malcolm X began to distinguish between the Nation of Islam’s teachings and mainstream Sunni Islam. After Hajj, he adopted a more orthodox Islamic worldview, emphasizing peace, unity, and equality. He changed his name to El-Hajj Malik El-Shabazz, symbolizing his rebirth and new spiritual identity.

3. Global Perspective and Solidarity

Hajj exposed him to the global Muslim community (Ummah). He met Muslims from Africa, Asia, Europe, and the Middle East, which broadened his understanding of global struggles for justice. This inspired him to internationalize the African-American civil rights movement, seeking alliances with oppressed people worldwide.

4. Intellectual and Moral Clarity[23]

Malcolm X returned from Hajj with a more inclusive and humanistic philosophy. He began advocating for human rights, not just civil rights, and sought to work with people of all races who were committed to justice.

“America needs to understand Islam, because this is the one religion that erases from its society the race problem.” — Malcolm X

5. Legacy and Influence [24]

His post-Hajj transformation was short-lived — he was assassinated less than a year later in 1965 but it left a lasting legacy. His journey to Mecca is often cited as a powerful example of spiritual awakening and ideological evolution.

Who are the global personalities who have been for Hajj over the recorded centuries?

Here are some notable global personalities — past and present — who have performed the Hajj pilgrimage over the centuries, each bringing their own unique story and influence:

Other Historical Figures in Hajj

Martin Lings (1909–2005)[25]

• British Islamic scholar and biographer of Prophet Muhammad.
• Performed Hajj in 1948 and wrote extensively about its spiritual depth.

Muhammad Ali (1942–2016)[26]

• Legendary American boxer and activist.
• Performed Hajj in 1972, describing it as one of the most spiritual experiences of his life.

Contemporary Global Personalities

Paul Pogba[27]

• French footballer and World Cup winner.
• Shared his Hajj journey in 2017, inspiring many young Muslims.

Mike Tyson[28]

• Former heavyweight boxing champion.
• Performed Hajj in 2010 and expressed deep spiritual reflection afterward.

Aamir Khan[29]

• Prominent Bollywood actor.
• Known to have performed Hajj and Umrah, reflecting his personal spiritual journey.

Mohamed Salah[30]

• Egyptian football star for Liverpool FC.
• Has performed Hajj and Umrah multiple times, often during off-seasons.

Hamza & Husain Abdullah[31]

• American NFL players.
• Took a break from their careers in 2013 to perform Hajj, emphasizing faith over fame.

Ibn Battuta’s journey is one of the most extraordinary travel adventures in recorded history, and his Hajj pilgrimage played a central role in it.

Who Was Ibn Battuta?

• Full Name: Abu Abdullah Muhammad ibn Battuta[32]
• Born: 1304 CE in Tangier, Morocco
• Profession: Islamic scholar, jurist, and explorer
• Famous Work: Rihla (The Journey), a travelogue dictated to a scholar upon his return

His First Hajj (1325–1326 CE)

Departure from Morocco

• At age 21, Ibn Battuta set out alone from Tangier with the intention of performing Hajj.
• He traveled across North Africa, through Egypt, and up the Levant to reach Mecca.

Journey Highlights

• Cairo: He was awed by its grandeur and scholarly life.
• Damascus: Joined a large caravan of pilgrims for safety.
• Medina: Visited the Prophet Muhammad’s Mosque and tomb.
• Mecca: Completed the Hajj rituals and stayed for several months to study.

Beyond Hajj: 30 Years of Travel

After his first Hajj, Ibn Battuta did not return home for nearly 30 years. Instead, he continued traveling across:

• Iraq and Persia
• East Africa
• India and the Maldives
• Southeast Asia and China
• Andalusia (Spain) and West Africa

He performed Hajj multiple times, often returning to Mecca as a spiritual and cultural center.

Legacy of His Hajj and Travels

• His Rihla is one of the most important sources of medieval Islamic geography and culture.
• His Hajj experiences reflect the unity of the Muslim world, the diversity of its people, and the centrality of Mecca in Islamic life.
• He is often compared to Marco Polo, but traveled farther and longer.

What were some challenges he faced during his travels?

Ibn Battuta’s travels were filled with remarkable adventures, but also significant challenges that tested his resilience and faith. Here are some of the major difficulties he faced during his 30-year journey:

1. Bandit Attacks and Robbery

• Frequent danger from highway robbers, especially in remote or politically unstable regions.
• In India, he was once robbed and left with nothing, forced to rely on the charity of strangers.

2. Natural Hazards

• He endured sandstorms in the Sahara, monsoons in the Indian Ocean, and harsh mountain crossings in Central Asia.
• Sea voyages were particularly perilous — he survived multiple shipwrecks.

3. Political Intrigue and Imprisonment

• In the Maldives, he served as a judge but was caught in local political rivalries.
• In India, while serving under the Delhi Sultanate, he was accused of conspiracy and narrowly escaped execution.
• He was imprisoned in India and later exiled.

4. Cultural and Linguistic Barriers

• Though he was fluent in Arabic, he often traveled through regions where Persian, Turkish, Swahili, or Chinese were spoken.
• He had to adapt quickly to new customs, legal systems, and court protocols.

5. Physical Hardships

• Long journeys on foot or camelback across deserts and mountains.
• Illness, hunger, and exhaustion were constant companions.
• He often fell ill in unfamiliar climates, especially in tropical regions like East Africa and Southeast Asia.

6. Emotional and Social Strain

• He left home at 21 and didn’t return for nearly three decades.
• He married and left behind families in several regions, including the Maldives and India.
• The loneliness and longing for home were recurring themes in his reflections.

7. Navigating Religious and Legal Differences

• As a qadi (Islamic judge), he was often asked to rule in places with different interpretations of Islamic law.
• He sometimes clashed with local authorities or religious leaders over jurisprudence.

Despite these challenges, Ibn Battuta’s journey remains a monument to human curiosity, endurance, and faith.

What were some of his most memorable encounters?

Ibn Battuta’s travels were filled with fascinating encounters that reflect the diversity and richness of the medieval Islamic world. Here are some of his most memorable and extraordinary meetings:

1. Sultan Muhammad bin Tughluq (Delhi, India)[33]

• One of the most powerful and eccentric rulers of the time.
• Ibn Battuta served as a judge (qadi) in his court.
• The Sultan was known for his generosity but also for sudden and violent decisions — Ibn Battuta narrowly escaped execution during political turmoil.

2. Scholars and Sufis in Mecca and Medina[34], [35]

• During his multiple Hajj pilgrimages, he met renowned Islamic scholars and Sufi mystics.
• These encounters deepened his religious knowledge and spiritual insight.
• He often stayed in Mecca for extended periods to study and reflect.

3. Queen Khadija of the Maldives[36]

• In the Maldives, he married into the royal family and served as a judge.
• He interacted with Queen Khadija, one of the few female Muslim rulers of the time.
• He was surprised by the freedom and influence of women in Maldivian society.

4. Encounters in Sub-Saharan Africa (Mali Empire)

• Met Mansa Sulayman[37], the ruler of Mali, in the legendary city of Timbuktu.
• He was impressed by the wealth, order, and Islamic scholarship in West Africa.
• Noted the piety and hospitality of the people, but was surprised by cultural differences, such as the role of women in public life.

5. Chinese Officials and Muslim Merchants (Yuan Dynasty)[38]

• Traveled to China during the Mongol-led Yuan Dynasty.
• Met Muslim merchants and Chinese officials, and observed the coexistence of different religions.
• He was fascinated by Chinese architecture, ships, and urban planning, though he found the culture very foreign.

6. Sufi Saints and Spiritual Masters

• Throughout his journey, he sought out Sufi lodges (khanqahs) and spiritual teachers.
• These encounters provided him with guidance, hospitality, and protection.
• He often described these meetings with deep reverence.

7. Fellow Pilgrims and Travelers

• Traveled in caravans with people from all over the Islamic world.
• These interactions enriched his understanding of regional customs, dialects, and dress.
• He often relied on the kindness of strangers and fellow pilgrims.

Ibn Battuta’s encounters across the Islamic world and beyond taught him profound lessons about faith, culture, governance, and human nature. A summary of what he learned from these diverse experiences:

1. The Unity and Diversity of the Muslim World

• Lesson: Islam was a unifying force across vast regions, but local customs and interpretations varied widely.
• He saw how Islam adapted to different cultures — from the scholarly courts of Mali to the bustling ports of India and the mosques of China.
• This taught him tolerance and appreciation for diversity within a shared faith.

2. The Power of Knowledge and Scholarship

• Lesson: Scholars and Sufi mystics were highly respected and often served as bridges between communities.
• He learned that education and spiritual wisdom were central to Islamic civilization.
• His own status as a jurist (qadi) opened doors and earned him respect in many lands.

3. The Nature of Leadership and Justice

• Lesson: He observed a wide range of rulers — from wise and just to cruel and unpredictable.
• These experiences deepened his understanding of governance, law, and the responsibilities of power.
• He often reflected on the importance of justice and moral leadership.

4. The Role of Women in Society[39],[40], [41]

• Lesson: He encountered very different gender norms — from conservative societies to the more open and matriarchal culture of the Maldives.
• These encounters challenged his assumptions and broadened his view of women’s roles in Islamic societies.

5. The Value of Hospitality and Human Kindness

• Lesson: Despite the dangers of travel, he was often helped by strangers, scholars, and fellow Muslims.
• He learned that hospitality was a universal virtue, deeply rooted in Islamic ethics and human decency.

6. The Fragility and Resilience of Human Life

• Lesson: He faced illness, shipwrecks, political intrigue, and imprisonment.
• These hardships taught him patience, humility, and reliance on God (tawakkul).
• His survival and continued journey were, to him, signs of divine protection.

7. The Importance of Recording and Sharing Knowledge

• Lesson: By documenting his journey in the Rihla, he contributed to global understanding and historical memory.
• He understood the power of storytelling and travel writing to educate and inspire future generations.

Ibn Battuta’s writings are preserved in a famous travelogue known as “The Rihla” , meaning The Journey), which offers one of the most detailed and vivid accounts of the medieval Islamic world.

Overview of Ibn Battuta’s Writings

Title: Tuhfat al-Nuzzar fi Ghara’ib al-Amsar wa ‘Aja’ib al-Asfar[42]

(A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Traveling)

• Commonly referred to as “The Rihla of Ibn Battuta”.

Commissioned By:

• The work was dictated by Ibn Battuta to a scholar named Ibn Juzayy in Fez, Morocco, around 1354 CE[43], at the request of the Marinid Sultan Abu Inan Faris[44].

Structure and Content

The Rihla[45] is a blend of travel narrative, geography, ethnography, and autobiography, covering:

• Over 40 modern countries across Africa, the Middle East, Central Asia, South Asia, Southeast Asia, and China.
• Descriptions of cities, rulers, scholars, mosques, markets, and customs.
• Observations on Islamic law, Sufism, trade, and diplomacy.
• Personal experiences, including marriages, shipwrecks, and political appointments.

Unique Features

• Firsthand detail: Unlike many medieval texts, the Rihla is based on direct observation.
• Global scope: It’s one of the earliest global travel accounts, predating Marco Polo’s Travels in terms of breadth.
• Cultural insight: Offers a rare window into 14th-century Islamic civilization, including West Africa, the Maldives, and China — places rarely described by other Muslim travelers of the time.

Historical and Literary Value

• A primary source for historians studying the medieval Islamic world.
• A literary masterpiece in Arabic travel literature.
• Offers comparative insights into governance, religion, and society across continents.

Legacy and Influence

• Translated into many languages, including English, French, and Urdu.
• Inspired modern travel writers, historians, and even filmmakers.
• Celebrated by UNESCO and various cultural institutions as a world heritage of literature.

On the Power of Travel

“Traveling – it leaves you speechless, then turns you into a storyteller.”
[46]This is perhaps his most iconic quote, capturing the awe and transformation that travel brings.

On the Importance of Exploration

“The world is a book, and those who do not travel read only one page.”[47]
A poetic reminder that travel expands our understanding of the world and ourselves

On His Life’s Purpose

“I have indeed – praise be to God – attained my desire in this world, which was to travel through the earth, and I have attained in this respect what no other person has attained to my knowledge.”[48]

A reflection on his extraordinary journey and the fulfillment of his personal mission

.On Cultural Observations

“Their women are of surpassing beauty, and are shown more respect than the men… Yet their women show no bashfulness before men and do not veil themselves, though they are assiduous in attending prayers.”[49]

This quote reflects his surprise at the customs of Muslim societies in Sub-Saharan Africa, particularly in Mali.

.On the Spirit of Adventure

“Traveling – it offers you a hundred roads to adventure, and gives your heart wings!”
A celebration of the freedom and joy that comes with exploring the unknown

Events of Historical Importance Associated with Pilgrimage to Mecca

It is worth mentioning two significant, global events, in relation to pilgrimage to Mecca.

The high seas Heist of 100 million British pounds on Aurangzeb’s Galleon[50]

The first incident involves the hijacking of the Mughal ship Ganj-i-Sawai by the notorious pirate British pirate and former Captain, Henry Avery in 1695. The tragic narrative is as listed:

Timeline and Details

Annually, prior to the pilgrimage season in Mecca, the Mughal Emperors in succession, and upholding the Islamic tenets, used to send a large ship, laden with gold, items of use, pilgrims and royalty to the port of Jeddah in present day Saudi Arabia.

1. Ship Details: The Ganj-i-Sawai[51], also known as Gunsway, was a large and heavily armed Mughal trading ship. It was built on the order of Empress Mariam-uz-Zamani, the great-grandmother of Aurangzeb..
2. Hijacking Incident: On September 7, 1695, Henry Avery and his pirate crew attacked the Ganj-i-Sawai while it was en route from Mocha, Yemen to Surat, India, after the Hajj, with returning pilgrims.

The ship was carrying gold coins, silver, and other valuables, along with pilgrims returning from Hajj.

1. Pirate Attack: Avery’s crew managed to overpower the ship’s defenses, which included 62 guns and hundreds of guards

The pirates subjected the passengers to several days of horror, including torture and murder

1. Loot and Aftermath: The pirates looted between £325,000 and £600,000 worth of treasure, including gold and silver pieces.

The incident severely strained relations between the Mughal Empire and the English East India Company.

Impact on Relations

The hijacking of the Ganj-i-Sawai had significant repercussions:

• Diplomatic Strain: The Mughal Empire’s relations with the English East India Company were severely damaged, as assurances that the pirates were not affiliated with the company did not convince the Mughal establishment.
• Historical Accounts: Contemporary historian Khāfī Khān documented the incident, describing the brutal treatment of passengers, including the dishonouring of women, amongst them a relative of Emperor Aurangzeb..

This tragic event highlights the dangers faced by pilgrims and traders during the Mughal era and the impact of piracy on international relation.

The Hejaz Railway[52]

The second noteworthy event was the construction of the Hejaz Railway. This was a significant project undertaken by the Ottoman Empire to facilitate the transportation of pilgrims to the holy cities of Mecca and Medina:

Overview

• Construction Period: The railway was built between 1900 and 1908 under the orders of Sultan Abdul Hamid II of the  Ottoman Empire, who were the custodians of the Holy Land at the time..
• Route: It ran from Damascus in Syria to Medina in Saudi Arabia, covering a distance of approximately 1,300 kilometers (810 miles) .
• Purpose: The primary aim was to provide a safer and faster means of transport for pilgrims traveling to Mecca for Hajj. It also served military and economic purposes, strengthening the Ottoman Empire’s control over the region .

Key Features

• Engineering Challenges: The construction faced significant challenges due to the harsh desert terrain, requiring the building of numerous bridges and tunnels .
• Stations: Key stations along the route included Damascus, Amman, Ma’an, Tabuk, and Medina.
• Funding: The project was funded through donations from Muslims worldwide, including contributions from the Sultan himself.

Historical Significance

• Arab Revolt: During World War I, the railway was targeted by Arab forces led by T.E. Lawrence (Lawrence of Arabia) [53]as part of their revolt against the Ottoman Empire, as usual orchestrated by imperial British.[54]
• Decline: The railway suffered extensive damage during the war and was never fully restored. Today, parts of the railway and its stations remain as historical sites.

Legacy

• Modern Connections: The Haramain High Speed Railway, completed in 2018, now connects Mecca and Medina, continuing the legacy of facilitating pilgrim travel’.

The Hejaz Railway remains an important part of the region’s history, symbolizing both the Ottoman Empire’s ambitions and the enduring significance of the Hajj pilgrimage.

Challenges during construction of the Hejaz Railway[55]

The construction of the Hejaz Railway faced numerous challenges due to the harsh and remote environment. Here the key difficulties:

1. Scarcity of Water:
   • Water Resources: The scarcity of water along the route was one of the greatest challenges. Large quantities of water were needed for mixing cement, as well as for the daily needs of thousands of workers..
   • Solutions: Old wells along the pilgrimage route were repaired and deepened, and new ones were dug. Water towers were built at many stations to store and distribute water
2. Harsh Desert Terrain:
   • Engineering Difficulties: The desert terrain required the construction of numerous bridges, culverts, and tunnels. The extreme heat and sandstorms added to the difficulty.
   • Logistical Challenges: Transporting materials and equipment across the desert was a significant logistical challenge..
3. Access to Resources:
   • Fuel and Labor: Finding fuel and labor in the remote regions of the Hejaz was difficult. The project relied on local resources and labor, which were often scarce.
   • Construction Materials: The availability of construction materials like wood and metal was limited, requiring careful planning and resource management.
4. Security Concerns:
   • Bedouin Attacks: The railway construction faced threats from Bedouin tribes who were opposed to the project. Measures had to be taken to protect the workers and the railway infrastructure
5. Financial Constraints:
   • Funding: The project was funded through donations from Muslims worldwide, but financial constraints were a constant challenge. The Ottoman Empire had to manage the project within a tight budget.

Despite these challenges, the Hejaz Railway was completed and became an important route for pilgrims traveling to Mecca and Medina. It remains a significant historical achievement and a testament to the engineering capabilities of the time.

The Transformation and Commercialisation of Hajj[56]

The commercialisation of Hajj in recent years has become a topic of growing discussion and debate, as the pilgrimage, while remaining a deeply spiritual obligation. Hajj has also evolved into a multi-billion-dollar industry. Here’s a breakdown of how this transformation has unfolded:

1. Hajj as a Billion-Dollar Industry

• Hajj and Umrah (minor pilgrimage) together generate an estimated $12 billion annually for Saudi Arabia..
• This revenue supports a wide range of sectors, including hospitality, transportation, retail, food services, and construction.
• Under Saudi Arabia’s Vision 2030, the government aims to expand religious tourism, with projections suggesting the sector could reach $350 billion by 2032.

2. Luxury Packages in Fairmont Hotel and Tiered Services[57]

• Pilgrims can now choose from “Silver,” “Gold,” and “Platinum” Hajj packages, offering five-star hotels, private tents in Mina, and VIP transport
• While these services provide comfort, critics argue they undermine the egalitarian spirit of Hajj, where all pilgrims are meant to stand equal before God.

3. Centralization and Online Booking Systems

• In 2022, Saudi Arabia introduced a centralized online portal for Western pilgrims, replacing traditional travel agencies
• This system offered direct booking of Hajj packages but faced technical issues and confusion, leaving many pilgrims stranded or double-booked.
• The move was seen as an effort to streamline control and revenue under the Saudi government.

4. Infrastructure and Urban Development

• Massive investments have been made in high-speed trains, airport expansions, and hotel construction in Mecca and Medina.
• While these upgrades improve logistics, they have also led to the demolition of historic sites and the rise of commercial skyscrapers near the Kaaba, such as the Abraj Al-Bait Towers.

5. Retail and Consumerism

• Mecca and Medina now host luxury malls, global brands, and souvenir markets, catering to millions of pilgrims.
• Critics argue this blurs the line between worship and consumerism, potentially distracting from the spiritual essence of the pilgrimage.

6. Historical Context

• Commercial activity around Hajj is not new — markets and trade caravans have long accompanied the pilgrimage
• However, the scale and corporate nature of today’s commercialization is unprecedented.

7. Ethical and Spiritual Concerns

• Many scholars and pilgrims express concern that the increasing costs and tiered experiences may exclude poorer Muslims and dilute the spiritual equality that Hajj is meant to embody.
• There is an ongoing debate about how to balance modernization with spiritual integrity.

In addition, technology has significantly transformed the Hajj experience in recent years, enhancing safety, accessibility, efficiency, and spiritual engagement. Here’s how:

1. Digital Infrastructure and Smart Systems

Hajj Apps[58]

• Apps like “Manasikana”[59], [60] and “Nusuk” guide pilgrims through rituals, provide maps, prayer times, and emergency contacts.
• Multilingual support helps pilgrims from diverse backgrounds navigate the experience.

AI and Crowd Management during Hajj[61],[62]

• AI-powered systems monitor crowd density, predict movement patterns, and prevent stampedes.
• Smart cameras and sensors track real-time data to manage flow and ensure safety.

2. Virtual and Augmented Reality

VR Hajj Simulations[63]

• Used for training and education, especially for first-time pilgrims.
• Offers a virtual walkthrough of rituals like Tawaf (circumambulation) and Sa’i (walking between Safa and Marwah).

3. E-Visa and Biometric Systems[64]

Digital Visa Processing

• Pilgrims can now apply for Hajj visas online, reducing paperwork and wait times.

Facial Recognition and Biometric ID[65]

• Used at airports and checkpoints to verify identity and track pilgrims for safety and logistics.

4. Health and Safety Technologies

Wearable Devices

• Smart bracelets monitor heart rate, temperature, and location.
• Used to alert medical teams in case of emergencies.

Telemedicine and Mobile Clinics

• Pilgrims can access remote medical consultations.
• Mobile health units are equipped with real-time data sharing.

5. Smart Accommodation and Transport

High-Speed Trains

• The Haramain Railway [66]connects Mecca, Medina, and Jeddah, easing congestion.

Smart Tents in Mina

• Air-conditioned, fire-resistant tents with RFID tracking for safety and organization.

6. Global Connectivity and Social Media

• Pilgrims share their experiences in real time via social media, connecting with family and inspiring others.
• Live broadcasts of Hajj rituals allow Muslims worldwide to spiritually participate.

Using technology during Hajj has brought many benefits, but it also presents several challenges and concerns. The key issues:

1. Digital Divide and Accessibility

• Not all pilgrims are tech-savvy, especially elderly participants or those from rural or underdeveloped regions.
• Reliance on apps and digital systems can exclude or confuse those unfamiliar with smartphones or online platforms.

2. Technical Failures and Glitches

• Centralized systems like the Nusuk portal have experienced crashes, booking errors, and delays, especially during peak times.
• Connectivity issues in crowded areas can disrupt access to apps and services.

3. Privacy and Surveillance Concerns

• Use of facial recognition, biometric tracking, and wearable devices raises questions about data privacy and consent.
• Some worry about over-surveillance and the potential misuse of personal data.

4. Cost and Commercialization

• Advanced tech services (e.g., VIP packages, smart tents) often come at a premium, reinforcing economic inequality among pilgrims.
• Critics argue that this commodifies the spiritual experience.

5. Over-Reliance on Technology

• Pilgrims may become too dependent on digital tools, potentially losing the spiritual spontaneity and simplicity of the journey.
• If systems fail, many may not know how to navigate rituals or locations manually.

6. Cultural and Ethical Sensitivities

• Some pilgrims and scholars feel that modern tech intrudes on the sacred atmosphere of Hajj.
• The balance between modernization and tradition is a delicate one.

7. Testing and Implementation Challenges

• New technologies are often deployed at scale during Hajj without extensive real-world testing.
• This can lead to logistical confusion and frustration among pilgrims.

Saudi authorities have taken comprehensive steps to address the challenges of using technology during Hajj, aiming to balance efficiency, safety, accessibility, and spiritual integrity. Here’s how they’re doing it:

1. AI-Powered Crowd Management

• The Saudi Data and Artificial Intelligence Authority (SDAIA) has developed AI systems to monitor crowd density, movement patterns, and potential hazards in real time
• These systems help prevent stampedes, manage emergency responses, and locate missing individuals quickly.

2. Multilingual AI Robots[67]

• Robots like “Manarah 2” are deployed at key sites (e.g., the Grand Mosque) to assist pilgrims in 11 languages
• They provide religious guidance, navigation help, and answers to FAQs, making the experience more inclusive and accessible.

3. Smart Apps and Offline Navigation

• Apps like “Nusuk” and the student-developed “Musaed” app help pilgrims navigate, find their tents, and avoid congestion
• Musaed uses augmented reality and offline maps, addressing connectivity issues and helping those unfamiliar with digital tools.

4. Data Privacy and Security Measures

• Authorities are prioritizing data protection in biometric and surveillance systems
• Efforts are being made to ensure that facial recognition and tracking technologies are used ethically and transparently.

5. Health and Safety Integration

• Wearable devices and mobile clinics are integrated with real-time health monitoring.
• Emergency services are digitally coordinated through the Smart Makkah Operations Center (SMART MOC)

6. Youth Innovation and Local Solutions

• Saudi universities and tech incubators are encouraging youth-led innovations to solve on-the-ground challenges.
• These include IoT-based navigation tools, real-time alerts, and interactive guides tailored to pilgrims’ needs

7. Infrastructure and Training

• Authorities are investing in digital literacy campaigns and on-site tech support to help less tech-savvy pilgrims.
• Staff and volunteers are trained to assist with app usage, device troubleshooting, and digital services.

Pilgrims’ perceptions of technology in Hajj are diverse and nuanced, reflecting a mix of appreciation, adaptation, and concern. Here’s a summary of how pilgrims are responding to the modernization of this sacred journey:

Positive Perceptions

✅ Improved Safety and Comfort

• Many pilgrims appreciate how technology has enhanced safety, especially through AI-powered crowd control, real-time health monitoring, and navigation apps
• Smart tents, air-conditioned buses, and high-speed trains have made the physically demanding journey more manageable.

✅ Accessibility and Inclusion

• Digital platforms have made Hajj more accessible to people from remote or underprivileged regions, especially with online visa systems and multilingual apps
• Virtual Hajj simulations help first-time pilgrims prepare spiritually and logistically.

✅ Spiritual Enhancement

• Some pilgrims use apps to track prayers, read Qur’an, and follow rituals, helping them stay focused and informed
• Social media allows them to share their spiritual journey with loved ones in real time.

Mixed or Critical Perceptions

Distraction from Spiritual Focus

• Some pilgrims feel that smartphones, selfies, and constant connectivity can distract from the spiritual essence of Hajj
• The presence of luxury hotels and shopping malls near the Kaaba is seen by some as commercializing a sacred space.

Digital Divide

• Elderly or less tech-savvy pilgrims may struggle with apps, QR codes, and online bookings, leading to confusion or exclusion

Loss of Simplicity

• Hajj is traditionally a journey of humility and equality. Some feel that tiered services and VIP packages undermine this spirit

Reflective and Adaptive Attitudes

• Many pilgrims recognize that technology is a tool, and its impact depends on how it’s used.
• There’s a growing awareness that spiritual mindfulness must be preserved, even in a high-tech environment.

Authentic and heartfelt quotes from pilgrims and thought leaders that reflect the spiritual depth and evolving experience of Hajj, especially in light of modern changes and technology:

On the Spiritual Essence of Hajj

“Hajj is not just a physical journey; it is a spiritual transformation. It is a chance to shed our worldly attachments and focus solely on our relationship with Allah.”
— Inspired by Rumi

“Hajj is a journey of unity, equality, and humility. It reminds us that in the eyes of Allah, we are all equal, regardless of our race, nationality, or social status.”
— Malala Yousafzai

On the Journey and Its Challenges

“Hajj is a journey that tests our patience, resilience, and devotion. It teaches us to trust in Allah’s plan and surrender ourselves completely to His will.”
— Muhammad Ali

“The beauty of Hajj lies not only in the physical rituals, but in the spiritual transformation it offers.”

— Pilgrim reflection

On Technology and Modernization

“The apps helped me find my way, but I had to remind myself not to lose the spiritual focus in the process.”

— Young pilgrim from Indonesia

“I was overwhelmed at first by all the digital systems, but the volunteers were kind and helped me through. It made me feel part of something bigger.”
— Elderly pilgrim from Nigeria

“It’s amazing to see how technology has made Hajj safer and more organized, but I still miss the simplicity of the old days.”

— Returning pilgrim from Egypt

Islamic scholars and researchers have offered a range of perspectives on the use of technology during Hajj, reflecting both supportive and cautious views.

1. Technology as a Tool for Facilitation

Many scholars acknowledge that technology can enhance the Hajj experience by improving:

• Safety (through crowd control and health monitoring),
• Accessibility (via multilingual apps and digital guides),
• Efficiency (with e-visas, smart navigation, and real-time updates).

They emphasize that technology itself is neutral — its value depends on how it is used

2. Preserving the Spiritual Essence

Scholars caution that while technology can support logistics, it must not overshadow the spiritual purpose of Hajj:

“The use of technology can either make the experience transformative or simply garish and tacky. It is up to the community of pilgrims, as well as Hajj authorities, to ensure it remains meaningful.”

They stress the importance of intent (niyyah) and mindfulness, warning against distractions like excessive photography or social media use during rituals.

3. Concerns About Over-Commercialization

Some scholars and researchers argue that the integration of SMART technologies (e.g., luxury apps, VIP services, and digital marketing) risks turning Hajj into a “cyber experience”:

“High-tech services may jeopardize the principles of the Islamic religious journey, which emphasize worship, simplicity, and humility.”

They call for ethical guidelines to ensure that modernization does not compromise the egalitarian and spiritual nature of Hajj.

4. Cultural Sensitivity and Inclusivity

Scholars also highlight the need to consider cultural and generational differences:

• Not all pilgrims are comfortable with or capable of using digital tools.
• There is a risk of excluding elderly or less tech-savvy pilgrims if analog alternatives are not maintained

5. A Call for Balanced Integration

The consensus among many scholars is that technology should be integrated thoughtfully, with a focus on:

• Enhancing the pilgrim’s journey, not replacing it.
• Maintaining spiritual focus.
• Ensuring equity and access for all pilgrims.

Here are some scholarly articles that explore the intersection of technology and the Hajj pilgrimage, offering academic insights into its benefits, challenges, and spiritual implications:

1. “Hajj 2.0: Technology’s Impact on the Muslim Pilgrimage” Author: Shahed Amanullah Published in: Culture & Society (JSTOR)[68]

• Explores how mobile phones, online booking, and digital tools have transformed Hajj from a purely spiritual journey into a more commercial and tech-driven experience.

• Raises concerns about spiritual distraction and loss of simplicity, while acknowledging the increased accessibility for millions.

2. “From Pilgrimage to Sustainable Practice: Leveraging Artificial Intelligence for the Future of Hajj” Authors: Quaium et al. (2023)[69]

Focus: Sustainability and AI

• Discusses how AI technologies can help manage waste, transportation, crowd control, and logistics during Hajj.
• Proposes a framework aligned with Saudi Vision 2030 to make Hajj more sustainable and efficient.

3. “The Impact of SMART Media Technologies (SMT) on the Spiritual Experience of Hajj”[70]

Method: Qualitative interviews with pilgrims during Hajj 2016

• Investigates how smartphones, social media, and digital media affect the spiritual focus of pilgrims.
• Highlights both positive engagement and spiritual dilution due to constant connectivity.

A summary chart comparing the key findings of three scholarly articles on the impact of technology on the Hajj pilgrimage:

Chart Highlights:

Article Title	Focus Area	Key Findings	Concerns or Recommendations
Hajj 2.0: Technology’s Impact on the Muslim Pilgrimage	Technology’s impact on Hajj experience	Mobile phones, online booking, and digital tools have transformed Hajj into a more commercial and tech-driven experience. Increased accessibility for millions.	Raises concerns about spiritual distraction and loss of simplicity.
From Pilgrimage to Sustainable Practice	Sustainability and AI	AI technologies can help manage waste, transportation, crowd control, and logistics during Hajj. Proposes a framework aligned with Saudi Vision 2030.	Calls for making Hajj more sustainable and efficient.
The Impact of SMART Media Technologies on the Spiritual Experience of Hajj	SMART media and spirituality	Smartphones, social media, and digital media affect the spiritual focus of pilgrims. Highlights both positive engagement and spiritual dilution.	Emphasizes the need for balance between connectivity and spiritual mindfulness.

The implications of technology and modernization for future Hajj planning are significant and multifaceted. A breakdown of the key areas that planners, scholars, and policymakers will need to consider:

1. Smarter, Safer Pilgrimage

• AI and data analytics will continue to play a central role in crowd control, health monitoring, and emergency response.
• Future planning will likely involve predictive modeling to anticipate congestion, weather risks, and health outbreaks.

2. Greater Global Accessibility

• Digital platforms will make Hajj more accessible to pilgrims from remote or underserved regions.
• However, planners must ensure digital inclusion by providing training, multilingual support, and analog alternatives for those less tech-savvy.

3. Preserving Spiritual Integrity

• As technology becomes more embedded, planners must balance modernization with tradition.
• Future Hajj experiences may include “digital quiet zones” or tech-free ritual spaces to preserve spiritual focus.

4. Infrastructure and Sustainability

• Smart infrastructure (e.g., eco-friendly tents, solar-powered facilities, and AI-managed waste systems) will be essential for managing millions of pilgrims sustainably.
• Hajj planning will align more closely with environmental goals, especially under Saudi Vision 2030.

5. Personalized Pilgrimage Journeys

• With wearable tech and AI, future Hajj experiences could be personalized — offering real-time guidance, health alerts, and spiritual reminders tailored to each pilgrim.
• This raises questions about data privacy and ethical use of personal information.

6. Interdisciplinary Collaboration

• Future planning will require collaboration between religious scholars, tech developers, urban planners, and ethicists.
• This ensures that innovations are spiritually appropriate, culturally sensitive, and practically effective.

7. Evidence-Based Policy Making

• Data collected from past pilgrimages will inform policy decisions, such as quota adjustments, route planning, and service improvements.
• Scholarly research will continue to shape ethical frameworks for integrating technology into sacred practices.

1. The Future of Hajj for Pilgrims from Different Countries[71]
2. Increased Accessibility and Digital Integration

• E-visas and centralized booking platforms (like Nusuk) will streamline the application process for pilgrims worldwide.
• Countries with strong digital infrastructure (e.g., Malaysia, Indonesia, Turkey) will benefit more quickly from these systems.
• Digital literacy programs may be needed in regions with limited tech access to ensure inclusivity.

1. Quota Adjustments and Demand Management

• As global Muslim populations grow, Hajj quotas will remain a challenge.
• Countries with large Muslim populations (e.g., Nigeria, Pakistan, Bangladesh) may face longer waiting periods unless quotas are expanded or alternative pilgrimage models (e.g., staggered Umrah seasons) are introduced.

1. Tailored Pilgrimage Experiences

• Pilgrims may receive personalized guidance through AI-powered apps in their native languages.
• Cultural and linguistic support will be enhanced through smart devices and multilingual robots.

1. Health and Security Protocols

• Post-pandemic, countries may require health certifications, vaccinations, and biometric tracking.
• Pilgrims from regions with health or political instability may face additional screening or travel restrictions.

2. The Future of Hajj for the Saudi Government
3. Strategic Pillar of Vision 2030

• Hajj and Umrah are central to Saudi Arabia’s Vision 2030, aiming to host 30 million pilgrims annually by 2030.
• The government is investing in smart cities, transport networks, and digital services to support this growth.

1. Economic Diversification

• Religious tourism is a key non-oil revenue stream.
• The government is developing luxury, mid-range, and budget pilgrimage packages to cater to diverse economic groups.

1. Global Leadership in Religious Tech

• Saudi Arabia is positioning itself as a leader in Islamic innovation, using AI, robotics, and big data to manage Hajj logistics.
• It may export its Hajj tech infrastructure to other Muslim-majority countries for Umrah and local pilgrimages.
• D. Balancing Modernization with Spiritual Integrity

• The government faces the challenge of preserving the sanctity of Hajj while embracing modernization.
• It must address ethical concerns around commercialization, surveillance, and spiritual dilution.

A summary of the latest findings on the economic impact of Hajj and the issue of terrorism during the pilgrimage:

Annual Income from Hajj for Saudi Arabia

• Hajj generates an estimated $10–12 billion USD annually for Saudi Arabia
• This revenue comes from:
  • Accommodation and hospitality (hotels, camps, rentals)
  • Transportation (airlines, buses, trains)
  • Retail and souvenirs
  • Food and catering services
  • Telecommunications and logistics
• The Hajj season also boosts employment and private sector investment, especially in Mecca and Medina.
• Under Vision 2030, Saudi Arabia aims to expand religious tourism to 30 million pilgrims annually, making it a key pillar of economic diversification

Terrorism and Security Concerns During Hajj[72]

While Hajj is generally peaceful, there have been rare but serious security incidents in the past:

Historical Incidents

• 1979 Grand Mosque Seizure: [73]Armed extremists took over the Masjid al-Haram in Mecca, leading to a violent siege and hundreds of deaths.
• 1987 Mecca Incident: [74]A clash between Iranian pilgrims and Saudi security forces during a protest led to over 400 deaths.
• 1990 Mina Tunnel Tragedy: [75]Though not terrorism, a stampede in a pedestrian tunnel caused 1,426 deaths, highlighting the need for better crowd control.

Modern Security Measures

• Saudi authorities have since implemented:
  • Advanced surveillance systems
  • Biometric ID and facial recognition
  • AI-powered crowd monitoring
  • Thousands of security personnel and emergency responders
• The Hajj is now considered one of the most secure mass gatherings in the world, with no major terrorist incidents in recent decades.

Here is a visual timeline of major historical incidents during Hajj, highlighting key events related to safety and security:

Key Events Included:

• 1979: Grand Mosque Seizure
• 1987: Mecca Incident (Iranian pilgrims clash)
• 1990: Mina Tunnel Tragedy
• 1994, 2004, 2006, 2015: Stampedes in Mina
• 1997: Tent Fire in Mina[76]

Can Hajj become an out of financial reach of younger pilgrims in the future, noting the cost of such a journey, for example from South Africa and the drop in oil revenues for Saudia as environmentally friendly vehicles, planes, ships, and energy generation takes prominence in the future.  Is pilgrimage, remains, but a wishful dream for most Muslims

The future affordability of Hajj from two key angles: the financial burden on pilgrims, especially from countries like South Africa, and the economic shifts in Saudi Arabia due to declining oil revenues and global energy transitions.

1. Will Hajj Become Financially Out of Reach for Younger Pilgrims?[77]

Rising Costs

• In 2025, Hajj packages range from:
  • $3,000–$7,000 for economy
  • $8,000–$10,000 for mid-tier
  • $11,000+ for premium packages
• For South African pilgrims, the cost is often on the higher end due to long-haul flights, currency exchange rates, and agency fees.

Impact on Younger and Lower-Income Muslims

• Many young Muslims are postponing or forgoing Hajj due to financial constraints.
• The pilgrimage risks becoming a “once-in-a-lifetime dream” rather than a realistic goal for many, especially in developing countries.

2. Saudi Arabia’s Oil Revenue Decline and Hajj Economics

Vision 2030 and Economic Diversification

• Saudi Arabia is actively shifting away from oil dependency by investing in religious tourism.
• Hajj and Umrah generate $12 billion annually and are expected to become a pillar of the post-oil economy

Challenges Ahead

• As green energy adoption grows, oil revenues may decline faster than expected.
• This could lead to:
  • Higher Hajj fees to offset lost income
  • Privatization of services, increasing costs further
  • Greater reliance on tiered packages, potentially deepening inequality

Is Hajj Becoming a Wishful Dream?

Not entirely — but the risk is real. Without:

• Subsidies or financial aid for low-income pilgrims,
• Equitable quota systems, and
• Affordable travel options,

Hajj could become increasingly inaccessible for the average Muslim, especially the youth.

Hopeful Signs

• Some countries and NGOs offer Hajj savings plans, scholarships, and lotteries.
• Saudi Arabia may introduce digital pilgrimage models or expanded Umrah options to ease the burden.
• Technological innovation could reduce costs in the long term (e.g., smart tents, AI logistics).

There an imminent and clear threat of erosion of faith amongst Muslims on pilgimge, noting the extensive modernisation initiatives by Saudia, such as bottles stores, cinema, bikini beaches, night clubs, inter gender mixing and general non Quranic behaviour in the Holy Land

Your question touches on a deeply sensitive and important issue: the tension between modernization in Saudi Arabia and the spiritual sanctity of Hajj and the Holy Cities. Here’s a balanced and thoughtful overview based on current insights

1. The Sacred Role of Saudi Arabia

Saudi Arabia is home to Mecca and Medina, the two holiest cities in Islam. This gives the Kingdom a unique spiritual responsibility and immense influence over the global Muslim community. Hosting Hajj is not just a logistical task — it is a sacred trust.

2. Modernization Under Vision 2030

Under Vision 2030, Saudi Arabia has introduced sweeping reforms:

• Entertainment venues (cinemas, concerts, festivals)
• Tourism initiatives (Red Sea resorts, mixed-gender beaches)
• Relaxed social norms (e.g., dress codes, gender mixing)
• Economic diversification away from oil

These changes aim to modernize the economy and society, attract investment, and create jobs, especially for the youth.

3. Concerns Among Muslims

Many Muslims — especially those with conservative or traditional views — express concern or discomfort with:

• The proximity of secular entertainment to sacred spaces
• The perceived erosion of Islamic values in public life
• The commercialization of Hajj and Umrah
• The fear that spiritual priorities are being overshadowed by economic goals Some worry that these changes could weaken the spiritual atmosphere of the pilgrimage or alienate devout Muslims, especially those from more conservative societies.

4. Scholarly and Public Discourse

Scholars and commentators emphasize the need for balance:

• Modernization is not inherently un-Islamic, but it must be guided by ethical and spiritual principles.
• Saudi Arabia must preserve the sanctity of the Holy Cities, even as it opens up to the world.
• There is a call for clear boundaries between sacred zones and secular developments

5. Faith Remains Resilient

Despite these concerns, faith in Hajj remains strong:

• Millions still dream of performing Hajj, regardless of modernization.
• Many pilgrims report deep spiritual experiences, aided — not hindered — by improved infrastructure and services.
• The core rituals of Hajj remain unchanged, preserving the essence of the journey.

The Bottom Line: A Crossroads of Identity[78]

Hajj is the 5^th and essential pillar of Islam.[79]Saudi Arabia stands at a crossroads: balancing its role as guardian of Islam’s holiest sites with its ambitions as a modern global power. The future of Hajj will depend on how well it can honor both responsibilities, without compromising the spiritual heart of the pilgrimage.

Islamic scholars and analysts have expressed a range of views on Saudi Arabia’s modernization efforts — especially under Vision 2030 — and their impact on faith, religious identity, and the sanctity of Hajj. Here’s a summary of key scholarly perspectives:

1. Balancing Tradition and Modernity

Scholars like Wojciech Grabowski [80]argue that Crown Prince Mohammed bin Salman’s [81]reforms aim to modernize the economy and society while maintaining political control and religious legitimacy. However, this balancing act is fragile:

“The reformist policy of MBS is aimed at improving economic and social conditions… but it challenges the traditional values of Wahhabism, which has long shaped Saudi identity.”

2. Concerns About Erosion of Religious Authority[82]

Some scholars warn that softening the role of Islam in public life, through entertainment, tourism, and relaxed social norms. may undermine the religious authority that legitimises the Saudi monarchy:

“The paradox of Saudi reforms is that while they promote openness and modernization, they also risk alienating conservative religious voices and eroding the kingdom’s Islamic identity.” — Madawi al-Rasheed

3. Impact on Hajj and the Holy Cities[83]

While the core rituals of Hajj remain unchanged, scholars caution that:

• Commercialization and luxury services may dilute the spiritual equality of the pilgrimage.
• The proximity of secular entertainment to sacred spaces could blur the boundaries between worship and leisure.
• There is a risk of alienating devout Muslims who view these changes as incompatible with the sanctity of Mecca and Medina

4. Calls for Ethical Modernization

Many scholars do not oppose modernization outright but call for it to be guided by Islamic ethics:

• Modernization should enhance the pilgrimage, not distract from it.
• Economic reforms should preserve the spiritual and cultural heritage of the Holy Cities.
• There must be clear boundaries between sacred zones and secular developments.

5. Faith Remains Resilient

Despite concerns, scholars acknowledge that Muslim faith in Hajj remains strong:

• Millions still aspire to perform Hajj, regardless of societal changes.
• The spiritual power of the pilgrimage continues to unite Muslims across cultures and generations.

References:

[1] Author’s personal quote June 2025

[2] https://en.wikipedia.org/wiki/Uganda_Martyrs

[3] The Uganda Martyrs: History, Sites, and Their Enduring Legacy

[4] https://en.wikipedia.org/wiki/Basilica_of_the_Uganda_Martyrs,_Namugongo#:~:text=The%20Basilica%20of%20the%20Uganda%20Martyrs,%20Namugongo%20is,Namugongo,%20Kira%20Municipality,%20Wakiso%20District,%20in%20Central%20Uganda.

[5] Personal quote by author January 2025

[6] https://en.wikipedia.org/wiki/First_Pilgrimage#:~:text=The%20First%20Pilgrimage%20or%20Umrah%20of%20Dhu’l-Qada%20(Pilgrimage,the%20Muslims%20made%20after%20the%20Migration%20to%20Medina.

[7] https://en.wikipedia.org/wiki/First_Pilgrimage

[8] https://en.wikipedia.org/wiki/Jahiliyyah

[9]https://madainproject.com/mecca_through_time

[10] https://www.academia.edu/109034309/The_History_and_Significance_of_the_Meccan_Hajj_from_Pre_Islam_to_the_Rise_of_the_Abbasids

[11] https://www.al-islam.org/islamic-stories/prophet-ibrahim-and-idol-worship

[12] https://www.islamicity.org/8946/the-story-of-ibrahim/

[13]  https://www.transcend.org/tms/2025/06/annual-peace-odyssey-the-pilgrimage-to-the-holy-land-part-1/

[14] https://www.turkiyetoday.com/culture/ottomans-and-the-hajj-3201886

[15] https://www.bing.com/videos/search?q=Hejaz+Railway&qpvt=Hejaz+Railway&FORM=VDRE

[16] https://www.academia.edu/18043248/Globalization_and_the_Hajj_Pilgrimage

[17] https://www.pressreader.com/saudi-arabia/arab-news/20250609/281715505566520

[18] https://en.wikipedia.org/wiki/Ibn_Jubayr

[19] https://en.wikipedia.org/wiki/Ibn_Battuta

[20] https://www.britannica.com/biography/Evliya-Celebi

[21] https://en.wikipedia.org/wiki/Lady_Evelyn_Cobbold

[22] https://en.wikipedia.org/wiki/Malcolm_X

[23] https://www.bing.com/videos/search?q=https://khutbahbank.org.uk/v2/2018/07/23/malcolm-x-and-the-transforming-power-of-hajj/&qpvt=https://khutbahbank.org.uk/v2/2018/07/23/malcolm-x-and-the-transforming-power-of-hajj/&FORM=VDRE

[24] https://khutbahbank.org.uk/v2/2018/07/23/malcolm-x-and-the-transforming-power-of-hajj/

[25] https://en.wikipedia.org/wiki/Martin_Lings

[26] https://en.wikipedia.org/wiki/Muhammad_Ali

[27] https://en.wikipedia.org/wiki/Paul_Pogba

[28] https://en.wikipedia.org/wiki/Mike_Tyson

[29] https://en.wikipedia.org/wiki/Aamir_Khan

[30] https://en.wikipedia.org/wiki/Mohamed_Salah

[31] https://en.wikipedia.org/wiki/Hamza_Abdullah

[32] https://www.britannica.com/biography/Ibn-Battuta

[33] https://en.wikipedia.org/wiki/Muhammad_bin_Tughluq

[34] https://journals.openedition.org/samaj/4124

[35] https://www.bing.com/videos/riverview/relatedvideo?q=Scholars+and+Sufis+in+Mecca+and+Medina&mid=E40EE836442A64B3B88FE40EE836442A64B3B88F&mcid=A8E147BCFD6E4D06A167BBC3D45763CE&FORM=VIRE

[36] https://en.wikipedia.org/wiki/Khadijah_of_the_Maldives

[37] https://en.wikipedia.org/wiki/Sulayman_of_Mali

[38] https://www.topchinatravel.com/china-muslim/islam-in-china-yuan-/

[39] https://www.megaessays.com/viewpaper/100536.html

[40] https://www.researchgate.net/publication/342079038_Women_in_Ibn_Battuta’s_Account

[41] https://books.google.com/books/about/The_Role_of_Women_in_Ibn_Battuta_s_Rihla.html?id=KTceAQAAMAAJ

[42] https://www.sothebys.com/en/buy/auction/2021/arts-of-the-islamic-world-india-including-fine-rugs-and-carpets/ibn-battuta-d-1377-tuhfat-an-nuzzar-fi-gharaib-al

[43] https://prabook.com/web/ibn.juzayy/2359571

[44] https://prabook.com/web/abu_inan.faris/2544638

[45] https://archive.org/details/TheRehlaOfIbnBattuta

[46] https://www.azquotes.com/author/65376-Ibn_Battuta

[47]  https://ask.metafilter.com/152177/Source-of-supposed-Augustine-quote

[48] https://libquotes.com/ibn-battuta/quote/lbg1t0e

[49] https://www.bing.com/images/search?q=ibn+bututta+%22their+women+are+of+surpassing+beauty,+and+are+shown+more+respect+than+the+men…+yet+their+women+show+no+bashfulness+before+men+and+do+not+veil+themselves,+though+they+are+assiduous+in+attending+prayers.%22&qpvt=ibn+bututta+%E2%80%9CTheir+women+are+of+surpassing+beauty,+and+are+shown+more+respect+than+the+men…+Yet+their+women+show+no+bashfulness+before+men+and+do+not+veil+themselves,+though+they+are+assiduous+in+attending+prayers.%E2%80%9D&FORM=IGRE

[50] https://www.youtube.com/watch?v=LKKFYlUOEzc

[51] https://en.wikipedia.org/wiki/Ganj-i-Sawai

[52] https://en.wikipedia.org/wiki/Hejaz_railway

[53] https://en.wikipedia.org/wiki/T._E._Lawrence

[54] https://www.thehejazrailway.com/the-arab-revolt

[55] https://www.thehejazrailway.com/technical-difficulties

[56] https://www.halaltimes.com/how-hajj-has-become-a-billion-dollar-industry-in-saudi-arabia/

[57] https://www.hajjandumraexpress.com/ttbm_hotel/fairmont-makkah-clock-tower/

[58] https://hajj.nusuk.sa/

[59] https://apkpure.com/manasikana/com.hajj.manasikana

[60] https://theislamicinformation.com/hajj/hajj-apps/

[61] https://theislamicinformation.com/news/ai-to-assist-in-crowd-management-during-hajj-2025/#:~:text=Saudi%20Arabia%20has%20confirmed%20that%20advanced%20artificial%20intelligence,safety,%20efficiency,%20and%20a%20smoother%20experience%20for%20pilgrims.

[62] https://www.smartcities.ai/blog/mecca-ai-crowd-management

[63] https://hajjivr.com/

[64] https://islamicinfocenter.com/saudi-visa-bio-app/

[65] https://www.bing.com/aclick?ld=e8DTbQw1q0pV7xIosD4OjJ8DVUCUyKZmhFThRmfsCV1CfO7JLJ4Pm6rBP7GbuLHnkfRbFIDd8gxX9ytjbQ8oZigIgYqHWG-jOu-4tNRk5b1tH2AYuJoFPW8WAejnvEhokNOgZZ959qkg-fnS9JGwVTxbmp7_jkCNrUkAKDAyIkMsid3VT6my1gfqjvMVjWzFgE_qvJmQ&u=aHR0cHMlM2ElMmYlMmZleHBsb3JlLnJlZ3VsYS5hcHAlMmZsaXZlbmVzcy1kZXRlY3Rpb24lM2Z1dG1fc291cmNlJTNkbWljcm9zb2Z0JTI2dXRtX21lZGl1bSUzZGNwYyUyNnV0bV90ZXJtJTNkYmlvbWV0cmljJTI1MjBhdXRoZW50aWNhdGlvbiUyNnV0bV9jYW1wYWlnbiUzZGZhY2Vfc2RrX21pY3Jvc29mdCUyNnV0bV9jb250ZW50JTNkMTIzOTE1MDY5NjExNzg1MyUyNnV0bV9jcmVhdGl2ZSUzZCUyNnV0bV9kZXZpY2UlM2RjJTI2bXNjbGtpZCUzZGVjYjZjNDYyNTUzYzE2YTA3MjE5YWMzNGYwODFmM2Mx&rlid=ecb6c462553c16a07219ac34f081f3c1

[66] https://railmonsters.com/blog/2024/11/19/haramain-high-speed-railway-guide/

[67] https://gulfbusiness.com/hajj-2025-5-ways-in-which-saudi-is-revolutionising-pilgrimage-with-ai-tech/

[68] https://www.jstor.org/stable/43133576

[69] https://hajj.uqu.edu.sa/reviewers/drive/peaper/reviewers-445-1-543-231445653f822284913.pdf

[70] https://core.ac.uk/download/pdf/162910397.pdf

[71] https://saudivisa.com/blog/hajj-statistics-numbers/

[72] https://www.washingtoninstitute.org/policy-analysis/terror-hajj

[73] https://en.wikipedia.org/wiki/Grand_Mosque_seizure

[74] https://en.wikipedia.org/wiki/1987_Mecca_incident

[75] https://en.wikipedia.org/wiki/1990_Mecca_tunnel_tragedy#:~:text=On%203%20July%201990,%201,426%20people%20were%20suffocated,a%20tunnel%20near%20Mecca%20during%20the%20Hajj.%20[1]

[76] https://en.wikipedia.org/wiki/Mecca_fire_of_1997#:~:text=The%20Mecca%20fire%20of%201997%20was%20a%20fire,the%20dead%20were%20from%20India,%20Pakistan%20and%20Bangladesh.

[77] https://religionmediacentre.org.uk/news/rising-costs-are-making-hajj-journey-tough-for-next-generation-of-muslim-pilgrims/

[78] https://www.cabidigitallibrary.org/doi/10.1079/9781800623675.0013

[79] https://www.airlinkhajjandumrah.com/hajj-the-last-pillar-of-islam-and-its-spiritual-significance/

[80] https://www.academia.edu/72344748/Beyond_tradition_and_modernity_challenges_of_transformation_in_Saudi_Arabia

[81] https://en.wikipedia.org/wiki/Mohammed_bin_Salman

[82] https://scholar.harvard.edu/files/kremer/files/hajj_qje_2009_august.pdf

[83] https://www.airlinkhajjandumrah.com/what-was-the-impact-of-hajj-transforming-lives-and-cultures/

______________________________________________

Professor G. Hoosen M. Vawda (Bsc; MBChB; PhD.Wits) is a member of the TRANSCEND Network for Peace Development Environment.
Director: Glastonbury Medical Research Centre; Community Health and Indigent Programme Services; Body Donor Foundation SA.
Principal Investigator: Multinational Clinical Trials
Consultant: Medical and General Research Ethics; Internal Medicine and Clinical Psychiatry:UKZN, Nelson R. Mandela School of Medicine
Executive Member: Inter Religious Council KZN SA
Public Liaison: Medical Misadventures
Activism: Justice for All
Email: vawda@ukzn.ac.za

Tags: Islam, Religion

This article originally appeared on Transcend Media Service (TMS) on 23 Jun 2025.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: Annual Peace Odyssey: The Pilgrimage to the Holy Land (Part 2), is included. Thank you.

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