Nigerien Pilgrims Arrive at Madinah's Prince Mohammed bin Abdulaziz Airport
Prince Mohammed bin Abdulaziz International Airport in Madinah welcomed the first group of pilgrims from the Republic of Niger arriving for the 1446 Hajj season. Entry procedures were completed smoothly and efficiently.
The General Directorate of Passports announced that it has fully mobilized its resources to streamline entry processes. Passport control platforms at all ports and border crossings have been equipped with the latest technology and are staffed by trained personnel proficient in the languages spoken by pilgrims.
The directorate also emphasized its complete preparedness to process the arrival of all pilgrims throughout the Hajj season via land, air, and sea entry points.
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Arab News
2 hours ago
- Arab News
Centuries of Hajj documented in travelers' chronicles
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. • This sacred Hajj journey has been meticulously documented by countless travelers, scholars and rulers. • Their written accounts have become invaluable chronicles of the history of Islamic civilization. • The Andalusian explorer Ibn Jubayr was one of the most meticulous chroniclers, detailing every stage of the pilgrimage sequence. • Ibn Battuta, who set off on his pilgrimage in 1325, focused extensively on the logistical infrastructure supporting the routes to Makkah. 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.
Arab News
2 hours ago
- Arab News
Novice UK sailors arrive in Jeddah after surviving epic Hajj voyage
MINA: A group of six pilgrims with no previous sailing experience who set off from London on a 59-day maritime adventure have praised Saudi authorities for the welcome they received after finally completing their Hajj voyage. The UK-based group, aged between 27 and 47, set sail on April 1 and arrived in Jeddah on May 27, just one week before the start of Hajj. Each member brought a unique set of skills, from IT professionals to community organizers, but none had formal maritime training. Together, they learned to navigate, maintain their vessel, and endure weeks at sea, often facing unpredictable weather and challenging conditions. The six pilgrims — Abdul Wahid, Tauseef Ahmed, Jody McIntyre, Dobbir Uddin, Taher Akhtar, and Ayaz Khan — made several stops across Europe and North Africa during their journey, sharing the highs and lows of life at sea with a growing community of followers on social media. Speaking to Arab News at Mina during Hajj, Wahid, the captain, said that the voyage had been a memorable and life-changing experience. His favorite moment came after setting off from the Gulf of Suez on the final leg of the journey. Seeing mountains in the distance — the first sign of Saudi Arabia after days of storms and rough seas — brought pure joy. In that moment, he knew they had made it. Reflecting on their arrival and experience of Hajj, Wahid praised the exceptional care and organization. He said the pilgrimage itself felt calm and manageable compared with the challenges of the sea voyage. Wahid said the Saudi authorities treated pilgrims like honored guests, with ambulances stationed throughout, volunteers offering water and ice packs, and a clear sense that everyone was committed to making the experience spiritual and memorable. 'They're (Saudi authorities) looking after them (pilgrims), and they're trying to make sure that there's nothing you need. You're walking down the street, the Boy Scout is there handing you an ice pack to put on your hot head... The policeman passes you a bottle of water... The fire station isn't just a fire station, they're standing outside spraying people down with water to cool them off,' he said. 'Every single person here is engaged in trying to make sure that Hajj is an enjoyable, spiritual, wonderful experience.' Another crew member, Ayaz Khan, said that the challenge of sailing to Hajj was 'about pushing himself beyond limits and embracing the spiritual significance of the pilgrimage.' Khan also spoke of the profound welcome awaiting them onshore, saying that the reception was beyond anything he imagined — a dream come true. His family had never been to Hajj before. When he told his mother he was sailing, she was worried, but he told her that this was bigger than him — it was the chance to complete a sacred journey. The adventure route led the group through the English Channel and on to Marseille before passing the Mediterranean islands of Corsica, Sardinia, Sicily, and Crete. They sailed through the Suez Canal and finally the Red Sea before arriving in Jeddah. The seafaring pilgrims spent almost two months off-grid and battling storms on the 1978 Westerly 33 ketch. Khan said that the maritime pilgrimage has reminded the crew members that the path to spiritual fulfillment often requires navigating uncharted waters — both literally and metaphorically. But with perseverance, humility, and trust, even the most turbulent seas can lead to sacred destinations.
Saudi Gazette
2 hours ago
- Saudi Gazette
Most pilgrims leave Mina after performing Hajj rituals
Saudi Gazette report MAKKAH — Most of the Hajj pilgrims vacated the tent city of Mina before sunset on Sunday, the second day of Tashreeq, after performing the ritual of casting stones at three Jamarat, pillars symbolizing Satan. The pilgrims, who are in a rush, are allowed to leave Mina for Makkah before sunset on the second Tashreeq day or else they will have to stay an extra day in Mina and have to pebble the devil. The pilgrims, who will stay back in Mina on Sunday night, will leave the tent city after completing the stoning ritual on Monday afternoon. After performing the stoning ritual, pilgrims, who are in a hurry, swiftly proceeded to the Grand Mosque in Makkah to perform Tawaf Al-Wida (Farewell circumambulation around the Holy Kaaba), the last obligatory ritual of Hajj. The Grand Mosque received several batches of pilgrims, who arrived from Mina to perform the Tawaf Al-Wida, before heading to visit the Prophet's Mosque in Madinah or to their home. The pilgrims were seen in a spiritually elevated and euphoric mood after completing their lifetime spiritual journey. The authorities have made elaborate arrangements for the departure of pilgrims from Mina as per a two-day schedule prepared by them so as to avoid any congestion at the Jamarat Bridge as well as to ensure their smooth movement to the Grand Mosque to perform the Tawaf Al-Wida. Although Hajj, one of the five pillars of Islam, concludes officially on Monday, the third day of Tashreeq, pilgrims are allowed to leave a day earlier. Pilgrims opting for early departure performed the Farewell Tawaf amid a heavy flow of worshipers at the Grand Mosque. The relevant authorities have mobilized all their capabilities to facilitate the movement of early departure pilgrims, ensuring a smooth flow within the Grand Mosque. The Hajj Security Forces at the Grand Mosque confirmed their full readiness to receive pilgrims for the Farewell Tawaf. This is part of a comprehensive security and organizational plan designed to ensure that pilgrims can perform their rituals in ease and comfort, within an atmosphere of faith, security, and safety. Support services include 400 electric carts, over 10,000 wheelchairs, and 210 smart gates to regulate entry and exit. These efforts reflect the implementation of the Saudi leadership's directives to provide the highest quality services to pilgrims and to facilitate the performance of their rituals in an atmosphere of security, comfort, and tranquility. The plan includes establishing organized mechanisms for entry and exit to and from the Grand Mosque, as well as allocating designated routes to regulate crowd movement in the courtyards surrounding the mosque and the passageways leading to mataf, ensuring the security and safety of pilgrims. The Monitoring and Control Center at the Ministry of Hajj and Umrah in Mina was closely tracking the movement of pilgrims on the second day of Tashreeq as part of the ongoing operations to ensure smooth crowd flow and the safety of pilgrims across all movement routes. The center relied on an advanced technological infrastructure that enables real-time monitoring of crowd density indicators and data analysis. This allowed for immediate decision-making and enhances rapid response to any emergency, thereby improving the flexibility and smoothness of pilgrim movement. The center operates based on a unified operational model that integrates all Hajj-related systems, covering group movement, transportation, aviation, and even entry data from various border points. This integration provides a comprehensive view of the pilgrim's journey from arrival to the completion of rituals. It has notably contributed to reducing waiting times at air entry points to under 40 minutes, thanks to integration with flight tracking systems and improved reception preparedness. Center teams also track the movement of pilgrim buses using smart technologies that generate precise movement maps, aiding in the organization of pilgrim flow and preventing congestion along critical routes, particularly during peak hours.
