The History of Hajj Pilgrimage: The Story of a Powerful Tradition

The Construction of the Kaaba

The Kaaba, which means “cube” in Arabic, is a simple, cube-shaped building made of granite. According to islamic tradition, Ibrahim and Isma’il built the Kaaba under divine guidance, using stones from the surrounding hills. The Kaaba lies at the centre of the holy sanctuary at Mecca, the Masjid al Haram.

The most significant stone in the Kaaba is the Black Stone, believed to have been sent down from heaven by Allah. The Black Stone is embedded in the eastern corner of the Kaaba and is an important element of the Hajj rituals.

The Kaaba was initially a place of monotheistic worship, but over time, it became associated with various idolatrous practices.

The History of Hajj in the Early Years of Islam

During the early Islamic period, the Hajj experienced significant growth and refinement. Between the seventh and eighth centuries CE, Muslim rulers and their subjects undertook the sacred journey, enhancing its importance. Caliph Harun al-Rashid and his wife Zubayda, for instance, actively supported the Hajj. Zubayda’s contributions were especially notable as she developed “Zubayda’s Route,” connecting Kufa and Basra to Mecca, complete with wells and resting places to ease pilgrims’ journeys.

Custodianship of the Meccan sanctuary and leadership of the annual pilgrimage were established, with custodians ensuring the site’s sanctity and safety. Meanwhile, pilgrimage leaders guided and organized pilgrims, emphasizing adherence to Islamic teachings. These developments firmly positioned the Hajj as a vital religious and spiritual event in the Islamic world.

The History of Hajj in Medieval Islam

In medieval times, the Hajj was an important Islamic pilgrimage to Mecca, the holy city in Saudi Arabia. Pilgrims would perform rituals like visiting Arafat, performing Umra of Rajab, and traveling to Medina, where Prophet Muhammad is buried.

The Hajj Routes to Mecca

In the past, there were four traditional land routes to Mecca used by pilgrims undertaking the Hajj pilgrimage. 

The Syrian route started from Damascus, passing through Medina before reaching Mecca.

The Egyptian route began in Cairo, traversing the Red Sea coast and the Hejaz mountains.

The Iraqi route, or Zubayda’s Route, originated in Baghdad, crossing the Arabian Peninsula’s vast deserts.

Lastly, the Yemeni route commenced in Sana’a, heading north towards the holy city.

These historical pathways provided a challenging yet spiritually rewarding journey for pilgrims, who now predominantly travel by modern means, such as air and road transportation.

Bedouin Attacks

In the past, the Bedouin tribes of the desert have been a problem for the hajj caravans. They would attack anybody who passed through their territories. To ensure the safety of the hajj caravans, they had to be paid. The head of the regime would hand over the payment to the commander in charge of the hajj caravans who would then make the payments to the Bedouin as needed. However, there were still occasional attacks resulting in casualties. For example, in 1757 CE, the Bani Sakhr tribe attacked the hajj caravans and caused many pilgrims to lose their lives.

Hajj Taxes

Local rulers in Hejaz taxed the pilgrims who came for Hajj. Some rulers tried to stop these taxes, but it was difficult to enforce. In 994 CE, only Egyptian pilgrims could perform Hajj because others could not pay the taxes. Overall, the Hajj in medieval times was an essential part of Islamic culture, with various challenges faced by the pilgrims on their journey.

The Mahmal

The Mahmal, a ceremonial palanquin, played a significant role in the Hajj for centuries and was a symbol of prestige, authority, and devotion throughout the Islamic world. 

It was an elaborately embellished construction typically crafted from wood or metal and embellished with luxurious fabrics, gold, and silver. Transported by a camel, this empty vessel accompanied the caravans from Egypt to Mecca. It epitomized the magnificence of the leader, demonstrating their commitment to Islam and the pilgrimage. 

Introduced by the Fatimid Dynasty in the 10th century, the Mahmal continued to be a part of the Hajj procession until the 20th century, when it was discontinued. 

Hajj Certificates

Between the 11th and early 20th centuries, pilgrims participating in the Hajj could obtain Hajj certificates, which they would proudly display in their homes and support their Hajji title. The certificates not only confirmed the pilgrim’s devotion in the eyes of Allah but were also considered a source of barakah (blessing) due to their creation near the sacred site of Mecca and inclusion of Quranic text. 

These early certificates were initially calligraphic. Later on they featured hand-painted or woodblock printed images of the Kaaba and other holy sites. They served as references for artistic depictions and guides to the pilgrimage routes. Later versions detailed the rituals performed at each location, presenting them in a vertical sequence. 

The History of Hajj in the Ottoman Era

The Challenge of Supplies

Historically, many rulers have faced similar issues that persist even today. One key challenge during the Hajj pilgrimage was providing supplies. Pilgrims had to take care of their own food, mounts, and other essentials. However, they couldn’t bring everything they needed from their distant homes. Therefore, the Ottoman administration needed to guarantee access to grain, blankets, and riding gear along the pilgrimage routes. Additionally, they had to supply water through wells and cisterns, which involved negotiating with the desert-dwelling Bedouins who also needed water.

Aid and Safety for Pilgrims

Some pilgrims required emergency assistance when their resources were exhausted. In the holy cities, arrangements had to be made for people who couldn’t find shelter or were sick. Ensuring the safety of desert routes and sea lanes was another critical task, beyond the capabilities of individual pilgrims.

Pre-Ottoman and Ottoman Solutions

Before the Ottomans, certain solutions had already been established, such as supplying the permanent residents of the holy cities with grain from public foundations in Egypt during the Mamluk era. However, by the early sixteenth century, these provisions became insufficient. Sultan Suleiman the Magnificent and his successors established new foundations to meet the growing demand. The increasing number of pilgrims to Mecca may have contributed to this need.

The Role of Ottoman ‘Ilmiye

The Ottoman ‘ilmiye, or juridical and religious scholars, presented a new challenge due to their bureaucratization. The kadis of Mecca and Medina were high-ranking officials of the Ottoman Empire, which was centered far away from the holy cities. Accepting a position in the Hejaz could be seen as a hindrance to career advancement for these religious and juridical scholars. To encourage them to take on these roles, the seventeenth-century Ottoman administration offered seniority rights and rapid promotions to former kadis of the holy cities upon their return from Hejaz.

Ottoman rule involved both new approaches and the continuation of policies from previous centuries, highlighting the complex interplay between old and new arrangements in the history of the Hajj pilgrimage.

The End of the Traditional Hajj: Steamships and the Suez Canal

The end of the traditional Hajj occurred in the 19th century with the advent of steamships and the Suez Canal, which made sea voyages easier and safer. The steamships reduced travel time from Suez to Jidda from 30-40 days to just three. 

This allowed for a greater number of pilgrims to make the journey to Mecca, transforming the Hajj experience. The Syrian caravan, which once held considerable importance and was attended by high-ranking Ottoman officials, eventually lost its prominence as modern transportation methods took over.

However, this leaded to overcrowded ships with poor living conditions. The Ottomans and the British government eventually introduced regulations to limit the number of passengers on pilgrimage vessels and mandate the presence of physicians on larger ships.

Steamships added both speed and safety to pilgrims’ journeys, but scheduling and connections could still be uncertain. Ottoman bureaucrat Ashchi Dede’s 1898 Hajj experience demonstrated that patience was a necessary virtue for pilgrims during this period.

Persian pilgrim Mirza Mohammed Farahani’s account of his 1885 journey from Suez to Jidda reveals an orderly procedure with government bureaucrats overseeing the process. 

Health Problems in the History of Hajj: 19th-20th Century

Cholera Outbreaks

In the 19th century, cholera became a problem during the Hajj. The disease spread among the large crowds of pilgrims, causing many deaths. In response, international conferences were held, and measures were taken to control the spread of the disease, such as limiting the number of pilgrims and establishing quarantine stations.

However, cholera outbreaks continued to happen during the Hajj. The worst outbreak occurred in 1893, when almost 33,000 out of around 200,000 pilgrims died. In response, more strict controls were put in place, like requiring medical examinations for pilgrims and having doctors on ships carrying them.

Despite these measures, cholera cases continued to appear during the Hajj. The last of the great plague years connected with the Hajj was 1912. After that, cholera disappeared from the Hijaz region.

Quarantine Stations

Quarantine stations were set up in places like Suez, Tur, and Qamaran Island to help control the spread of cholera. In 1926, an organization was created to coordinate the sanitary control of the Hajj. This system remained in place until the World Health Organization took over in 1948. In 1957, the health administration of the Hajj became the sole responsibility of Saudi Arabia.

The Islamic Pilgrimage of Hajj Today

The Hajj pilgrimage today has undergone significant changes compared to the past, adapting to modern times and technology. As one of the Five Pillars of Islam, the Hajj remains an essential aspect of Islamic faith. Millions of Muslims travel to the holy city of Mecca in Saudi Arabia to perform a series of rituals, honoring the story of Prophet Ibrahim (Abraham) and his son Ishmael.

1. Improved transportation: camel caravans replaced by modern vehicles, buses, and airplanes.
2. More organized and secure journey: physical security and shorter stays for pilgrims.
3. Economic impact: less significant due to Saudi Arabia’s oil wealth, but still a major commercial event.
4. Sociological changes: stricter immigration regulations, but Mecca remains a cosmopolitan area.
5. Political aspects: separation of secular politics from the Hajj, but used as a forum for certain issues.
6. Administrative reforms: Saudi government implementing strict regulations and providing direct services to protect and support pilgrims.
7. Growth in participation: over a million and a half Muslims participating each year.

Conclusion

Hajj is one of the Pillars of the Islamic faith. Through the ages, it has evolved and adapted to changing circumstances, yet it continues to be a unifying force for Muslims worldwide. By understanding the complex history and rituals of the Hajj, we can better appreciate its vital role in the spiritual lives of millions of believers, as they come together to seek the blessings of Allah.

Sources:

Faroqhi, S. (1994). Pilgrims and sultans: The Hajj under the Ottomans, 1517-1683. I.B. Tauris.

Long, D. E. (1997). The Hajj today: A survey of the contemporary Makkah Pilgrimage. State University of New York Press.

Peters, F. E. (1994). The hajj: Muslim pilgrimage to Mecca and the holy places. Princeton University Press.

Tagliacozzo, E., & Toorawa, S. M. (2016). The Hajj pilgrimage in Islam. Cambridge University Press.