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MAKKAH: For centuries, the Hajj pilgrimage has stood as Islam’s most profound convergence of spiritual devotion and physical endurance.

This sacred journey, where the trials of travel merge with the sanctity of worship, has been meticulously documented by countless travelers, scholars and rulers whose written accounts have become invaluable chronicles of the history of Islamic civilization.

From barefoot pilgrims to seafaring voyagers and desert caravans, the Hajj experience has been preserved across generations through detailed testimonies, books and manuscripts that illuminate both the ritualistic and human dimensions of this transformative journey.

According to researcher and historian Saad Al-Joudi, the Hajj transcended its purely ceremonial function to become a comprehensive documentation project that captured the essence of Islamic society across different historical periods.

The Andalusian explorer Ibn Jubayr was one of the most meticulous chroniclers, providing exhaustive accounts of his maritime route from Andalusia through Alexandria to the Hejaz from 1183-1185.

His writings detail every stage of the pilgrimage sequence: The ritual consecration at designated boundaries (Ihram), the circumambulation of the Kaaba (Tawaf), the Sa’I (running between Safa and Marwa), the overnight vigil in Mina, the standing at Mount Arafat, the symbolic stone-throwing ceremony, and the final farewell circumambulation.

The renowned traveler Ibn Battuta, who set off on his pilgrimage in 1325, focused extensively on the logistical infrastructure supporting the routes to Makkah.

His accounts express wonder at the remarkable unity displayed by Muslims of diverse languages, ethnicities and cultures as they performed identical rituals in perfect synchronization.

He documented the overland passages from the Levant to Madinah, describing rest stations, temporary pilgrim markets and mobile medical facilities.

Majed Al-Yazidi, of Umm Al-Qura University, said that Hajj documentation extended beyond travel writers to include sultans and kings.

Abbasid caliph Harun Al-Rashid is said to have performed the pilgrimage several times, notably traveling on foot as an expression of humility.

The 13th-century Mamluk ruler, Baibars, established comprehensive supply networks and security installations for pilgrim caravans throughout the Levant and Arabian Peninsula, transforming the Hajj into an integrated socio-political undertaking.

The geographic scope of the pilgrimage routes reflects the civilizational breadth of the Islamic world.

Al-Yazidi said that pilgrims from Andalusia and Morocco predominantly traveled by sea, while those from Yemen and the Indian subcontinent used both sea and land routes.

Pilgrims from the Levant, Iraq and Egypt followed established paths, including the famous Darb Zubaidah, Darb Al-Kufa and Egyptian corridor.

These pilgrimage highways catalyzed the development and prosperity of numerous cities along their paths.

Al-Joudi highlighted how these travel accounts provided systematic documentation of Hajj rites.

These chronicles also captured behavioral patterns, regional clothing styles, commercial activities and accompanying cultural practices with remarkable precision.

Humanitarian and social dimensions of the pilgrimage are exemplified in the works of Abdul Ghani Al-Nabulsi, the scholar who began his journey in 1693.

Al-Nabulsi documented the extensive cultural exchanges occurring between pilgrims from East Asia to North Africa, recording gift exchanges, manuscript trading and intellectual discussions.

Al-Joudi emphasized that Hajj journeys were cultural, spiritual and humanitarian occasions that motivated numerous writers and travelers to document their rich details.

He said that among the most prominent was Ibn Battuta, who dedicated extensive passages in his book the Rihla to describing Hajj rituals, sanctuary conditions and caravan movements.

Al-Yazidi also highlighted scholar Mohammed Al-Amin Al-Shanqiti, who authored “The Hajj Journey to God’s Sacred House.”

His writings combine precise descriptions with jurisprudential insights and religious rulings, alongside personal observations and interactions with pilgrims from across the globe.

Modern Arabic literature has been enriched by numerous Hajj memoirs. Abbas Mahmoud Al-Aqqad’s “The Hejazi Journey” captures the spiritual atmosphere through a literary lens, while Ibrahim Abdul Qadir Al-Mazini’s “Journey to Hejaz” employs contemplative prose to explore both humorous incidents and profound spiritual experiences.

Mohammed Hussein Haikal’s “In the House of Revelation” offers intellectual and spiritual analysis of his Arabian journey.

Shakib Arslan’s “Pleasant Impressions in the Pilgrim’s Mind” and Ali Al-Tantawi’s “To the Land of Prophecy” combine travel narrative with reformist and educational perspectives.

The documentation tradition extends beyond Arab authors to include remarkable accounts by converts to Islam.

Leopold Weiss (Muhammad Asad) in “The Road to Makkah” and Takeshi Suzuki (Muhammad Saleh) in “A Japanese in Makkah” provide insights into the pilgrimage experience from the perspective of recent converts, demonstrating Islam’s universal appeal across cultural boundaries.

Al-Yazidi said that these diverse travel accounts, despite variations in language and approach, constituted a living historical archive of the Hajj across centuries.

MAKKAH: As millions of pilgrims undertake Hajj pilgrimage, Umm Al-Qura University is leveraging its research capabilities to support one of the world’s most complex religious gatherings.

Dr. Wardah bint Abdullah Al-Asmari, vice rector for investment and community partnership, told Arab News that the university has committed all available resources to support ��������’s Hajj and Umrah infrastructure, aligning with Vision 2030 objectives.

“We mobilize our human, scientific, administrative, and research capacities annually through specialized educational and training programs, field studies, and consulting services designed to elevate pilgrim experiences and service standards,” Al-Asmari said.

The university’s flagship effort this season, the Licensing and Qualification Program for Helpers of Pilgrims, has provided over 300,000 training opportunities through 20 worker modules and 50 packages for pilgrims available in 15 languages.

Other initiatives include the Rafid Al-Haramain program, offering more than 100,000 training slots and engaging over 3,000 participants from 30 organizations; and the Bus Guide Training Program, which certified 3,500 guides to assist with pilgrim transport.

As part of its global outreach, the university translates Friday sermons and Arafat Day speeches into more than 20 languages, reaching an estimated 600 million Muslims worldwide.

Academic departments have also integrated Hajj-focused curricula in medicine, nursing, computer science, and social sciences, covering crowd control, disaster management, and emergency response. Students gain hands-on experience through partnerships with the Ministry of Health at seasonal medical facilities.

Umm Al-Qura’s research arm, the Custodian of the Two Holy Mosques Institute for Hajj and Umrah Research, deployed 34 researchers and 458 data collectors to conduct 17 studies this season.

These focus on crowd management, security protocols, sustainability measures, emerging technologies, artificial intelligence applications, and pilgrim satisfaction in 20 languages. The Institute for Research and Studies also contributes to national projects through consulting and research implemention.

Digital transformation is another major pillar. The university delivered 34,000 remote training courses through its Specialized Training platform. The modules cover critical areas such as elderly and disabled assistance, translation, guest experience, crowd management, and safety protocols.

Other digital initiatives include AI-driven data analysis, pilgrim-focused smart apps, innovation hackathons, and operating the Nusuk Card project center through Wadi Makkah Co.

Al-Asmari noted ongoing collaboration with key government bodies including the Ministry of Hajj and Umrah, Ministry of Health, and Ministry of Municipal Affairs, as well as the Royal Commission for Makkah City, Pilgrim Experience Program, Civil Defense, Border Guard, and Makkah Health Cluster.

These partnerships span research, training, performance metrics, and volunteer mobilization.

Volunteerism is central the university’s social responsibility mission. This year, 2,027 volunteers were trained in partnership with civil defense, health, and border authorities in health, awareness, and organizational services.

To meet growing sector needs, the university launched degree and diploma programs in Hajj and Umrah management through its specialized institute and colleges, attracting students pursuing careers in the expanding pilgrim services sector.

Looking ahead, Al-Asmari affirmed Umm Al-Qura’s ambition to expand research, partnerships, and tech innovation in line with the objectives of the Pilgrim Experience Program under Saudi Vision 2030.