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Arab News
2 days 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.
Sharjah 24
21-05-2025
- Sharjah 24
Exhibition at HoW showcases history of geography, cartography
13 centuries of exploration The exhibition showcases 13 centuries of exploration through the manuscripts and books of renowned Muslim explorers who traveled across vast distances, circumnavigating the seas; driven by an insatiable curiosity and a passion for discovery and knowledge. On a journey that traces back the evolution of geography and cartography, visitors will be able to view rare manuscripts, hand-drawn maps and detailed scenes, offering the opportunity to learn about Ibn Battuta's three-decade travels, Ibn Jubayr's diaries that recorded his observations across Jerusalem, Egypt, Hijaz, Najd, and Iraq; among others. The exhibition also explores Al-Yaqoubi's geographical perceptions, and highlights the incredible contributions to navigation by Ibn Majid, who relied on the stars to determine directions on the open seas. The history of cartography A key highlight of the exhibition is a chronological experience that takes visitors to the 12th century AD, showcasing the brilliance of Muslim geographer Al-Sharif Al-Idrisi. His renowned 'Inverted' or South-Oriented Map, which is oriented with the south at the top in line with the prevailing tradition of honouring Mecca as the centre of the world, was not only a geographical and artistic marvel but also an ambitious scientific project commissioned by the Norman King Roger II of Sicily to draw a precise map of the world. It is considered to be one of the most significant cartographic achievements of the medieval ages, given the stunning detail that made it one of the first scientific attempts to map the world on a systematic and methodological basis. The chronological timeline continues through the 14th to 16th centuries, a key period in cartography, marked by a shift from south-up to north-up orientation. The change was influenced by the translation of Ptolemy's 'Geographia', as well as the discoveries of Columbus, Vasco da Gama, and other European explorers. From the 16th to the 19th centuries, the exhibition explores advancements in precise measuring instruments such as telescopes, theodolites, and marine chronometers, highlighting their impact on improving cartographic accuracy. The 20th century saw the new surge of aerial photography, remote sensing technologies and satellite imaging, which provided the first space-based full images of Earth from outer space, and thanks to innovations, digital cartography has become a vital tool for urban planning, environmental monitoring, and global communication. The Third Millennium and the Digital Age At the beginning of the 21st century, Google Earth and Geographic Information Systems (GIS) reflected the pinnacle of modern geography. These tools transformed cartography from eye-witness accounts to the digital world which relies on tools like satellite imagery and LiDAR scanning to provide high-resolution 3D mapping for Earth's surface, in addition to AI technology that enabled AI data processing to offer real-time data analysis. This leap in development created new horizons for global exploration, and transformed geography into a universally accessible resource of knowledge. Google Earth allows users to reorient maps with the south on top, echoing Al-Idrisi's 12th-century 'Inverted' or South-Oriented Map. Exploration has evolved from physical travel to virtual journeys that transcend borders, offering immersive access to the vast expanse of human knowledge. Featuring four sections, namely; 'Journeys in Ink: The Art of Islamic Travel and Geographic Literature'; 'Al-Idrisi: Mapping the World'; 'Navigating the World: Tools of the Trade'; and 'From Scrolls to Screens: Travel and Mapping in the 21st Century'; the exhibition is held in collaboration with Dr. Sultan Al Qasimi Centre, the Sharjah Museums Authority, the Manuscripts House in Sharjah, and the King Faisal Center for Research and Islamic Studies in Saudi Arabia. 'Chapters of Islamic Art: Travelogues' bridges the past and present, proving that curiosity knows no borders, and by highlighting the legacies of Muslim explorers and cartographers, Sharjah's House of Wisdom invites the public to see geography not just as maps, but as a testament to humanity's timeless quest for connection and understanding.
Arab Times
09-04-2025
- Politics
- Arab Times
From Al-Hajjaj to Bashar: a torrent of anger destroys the oppressors
Over the past three decades, the Arab world has experienced several events that have significantly reshaped its societies, and led to increased poverty and hardship for its people. During that era, several rulers clung fiercely to power, and refused to heed the advice of even their wisest citizens. Some of these rulers believed they were invulnerable to change, because they were under the impression that their dictatorial regimes were too entrenched to be overthrown. They practiced horrific forms of repression, and silenced dissent. Among such rulers were Saddam Hussein, Muammar Gaddafi , Zine El Abidine Ben Ali, and most recently, Bashar al-Assad. These rulers failed to grasp a simple truth: no matter how long people may endure under tyranny, there will inevitably come a day when they will rise up. They did not realize that the dams of oppression can only hold back so much before they break, unleashing a flood of anger too powerful to contain. History has shown us the fate of those who fail to learn from the past. Saddam was executed after fleeing for sometime. Gaddafi met an even more brutal end. And Bashar al-Assad too found himself escaping under the cover of darkness one night. Perhaps these rulers should have reflected on the story of Al-Hajjaj ibn Yusuf al-Thaqafi (660-714 AD). Al-Hajjaj was a ruthless dictator. Although he was the governor of Iraq and not the Caliph of the Muslims, his cruelty knew no bounds. He showed no mercy, not even to the elderly or the weak. His oppression reached such extremes that he even used a catapult to strike the Ka'aba itself. The story of Al-Hajjaj is a stark reminder of what happens when rulers ignore the counsel of wise men. When Al-Hajjaj appointed Saeed ibn Jubayr as the court judge, the latter spent time in Baghdad, where he witnessed the suffering caused by Al-Hajjaj's rule and heard countless complaints from the oppressed. Ibn Jubayr approached Al-Hajjaj Al-Thaqafi and asked him to ease the harshness of his rule. The two engaged in a long conversation, during which Ibn Jubayr presented the grievances of the people. Al-Thaqafi , seeking further clarification, impulsively asked, 'What did you say, Ibn Jubayr?' The judge responded, 'I said what you have just heard.' Dismissively, Al-Thaqafi replied, 'I would like you to repeat it to me. Such talk should not be heard only once.' Ibn Jubayr said, 'May God forgive the governor. The people's complaints are no trivial matter. Injustice has spread, and their grievances are growing louder.' Al-Thaqafi retorted, 'We have entrusted you with resolving disputes among the people, not with addressing the governor's matters. Focus on the task assigned to you and meet the people's needs.' Ibn Jubayr answered, 'The complaints and injustices have multiplied. I see and hear them, and I have come to offer you counsel to ease their suffering. This is a matter that demands attention.' Al-Thaqafi responded, 'I turn a deaf ear to it. I don't care about their hearts, only their loyalty and their swords when needed.' Ibn Jubayr replied, 'Obedience is earned through compassion and mercy.' Al-Thaqafi retorted, 'No, Ibn Jubayr. If I give the people what they love, and they realize I am merely flattering them, they will turn against me and seek my death. That's why I believe strictness in politics is more beneficial.' Ibn Jubayr said, 'I don't agree with the governor's opinion.' Al-Thaqafi firmly stated, 'You may not agree with me, but you will follow my orders. I remind you, the governor's decisions are not open to dispute.' Ibn Jubayr persisted, 'My request is to replace harshness with gentleness, and to replace cruelty with kindness.' Al-Thaqafi , unmoved, said, 'I know more than you about these people and how they are governed. Stay in your position as a judge, and do not meddle in this matter again.' Ibn Jubayr replied, 'My ultimate goal is to uphold and establish justice.' Al-Thaqafi angrily retorted, 'Woe to you! I used to teach people the Qur'an.' Ibn Jubayr responded, 'You have brought the Qur'an from your heart to your tongue. But true justice is achieved by establishing fairness among people.' Al-Thaqafi dismissively said, 'Leave justice among the people to those in power.' Ibn Jubayr, growing frustrated, said, 'I hope you will excuse me from my position as a judge, for I can no longer bear to hear these complaints.' Al-Thaqafi replied, 'The Qur'an is the Book of God, the Almighty and Wise. It commands obedience to those in authority.' Ibn Jubayr countered, 'God is the Almighty, the Wise, the Compassionate, the Merciful to His servants.' Al-Thaqafi repeated, 'Woe to you... I used to teach people the Qur'an.' Ibn Jubayr stood his ground, saying, 'Don't threaten me. It is my wish to meet my Lord not as an oppressor.' Al-Thaqafi , furious, declared, 'No, you will not stay in your home. I will not allow you to do so since you have revealed what is in your heart.' The conversation ended with Al-Thaqafi angrily saying, 'I swear, I will kill you in a way that differs from how I have killed and will kill anyone else.' Ibn Jubayr replied, 'O God, I beg You not to make my blood permissible for him. Do not allow him to kill anyone after me.' It is said that Ibn Jubayr was slaughtered from the back of his neck, and that God answered his prayer. Al- Thaqafi indeed suffered from mental illness, and his body was consumed by disease. He repeatedly said, 'What do I have to do with Ibn Jubayr?' To understand life, visit hospitals, prisons, and cemeteries. In hospitals, you will learn that nothing is more precious than health. In prisons, you will realize the meaning of freedom. In cemeteries, you will understand that life is fragile, and that you never know what tomorrow will bring.
