Hajj

Crowds are a feature of large cities, occurring not only at mass gatherings but also at routine events such as the journey to work, schools, churches, mosques, campaign events, carnivals and lots more. Bringing people together has many positive social and economic benefits. Some environments for mass gatherings are so crowded
that the risk of a disaster is ever present. The Olympic Games, the Hajj, the Christian pilgrimage and other major sporting, religious and cultural events are some example
of such a crowded environment. On March 11, 2020, the World Health Organization declared COVID-19 a pandemic. Events involving large crowds have been cancelled
or postponed worldwide; access to public buildings has been restricted as different mitigation measures have been adopted around the world to decrease physical interactions among people during the COVID-19 pandemic. Strategies for containing an emerging infectious disease outbreak must be non-pharmaceutical when drugs or
vaccines for the pathogen do not yet exist or are unavailable. The success of these non-pharmaceutical strategies will depend on not only the effectiveness of isolation measures but also the epidemiological characteristics of the infection. Infectious diseases are commonly controlled by minimizing contact between infectious and susceptible individuals. Personal measures to reduce potentially infectious contacts are sometimes referred to as ‘social distancing’. It has been suggested that policies encouraging social distancing may be effective against pandemic influenza (Bell et al.
2006; Glass et al. 2006). An examination of levels of social distancing actually achieved during previous epidemics can provide useful guidance as to the effectiveness of social distancing interventions during future influenza pandemics.

This chapter investigates Islamic pilgrimage to Jerusalem and the network of Islamic holy sites in the city during the Mamlūk period. Using the Faḍā’il al-Quds pilgrimage guides on Jerusalem dating from the Mamlūk period, the study will first enumerate the holy sites visited by Muslim pilgrims on the Ḥaram al-Sharif complex. Second, the study will delineate the Islamic holy sites existing outside the Ḥaram and in and around the city. Third, the intensive building of Islamic religious institutions undertaken by Mamlūk authorities in Jerusalem will be examined to reveal how the sacred sphere further extended beyond the Haram complex and into the city and its environs, thus blurring the liminal spaces separating the sacred from the urban. Finally, the study will demonstrate how this phenomenon of blurred liminal spaces in Mamlūk Jerusalem also existed in another important Islamic holy city – Mecca. Research will demonstrate how medieval Mecca’s holy sites were also not restricted to al-Masjid al-Ḥarām complex and its Ka‘ba, but, rather, numerous secondary holy sites were scattered throughout Mecca city and its surrounding mountains, resulting in the blurring of liminal spaces in Mecca as well. This chapter will thus attempt to show how, just like in medieval Mecca, the sacred in Mamlūk Jerusalem transcended beyond the Ḥaram al-Sharīf complex, and that the presence of Islamic holy sites and religious buildings both inside and outside the Ḥaram rendered the boundaries delimiting the sacred from the urban more fluent. The city of Jerusalem, it will be argued, thus became one wider liminal space during the Mamlūk period.

The exegesis of sūrat al-Quraish (Q. 106) had no satisfying explanatory power neither in theological nor in logical grounds. Although all conventional sources presumed that this sūrat took its name from the tribe of Quraish which prophet Muhammad belonged to, our proposal completely differ from this concession. We propose that this sūrat should be having taken its name from an important figure of Hebrew Bible’s Book of Ezrah, namely Persian King Cyrus (Qoresh, Kūruš, Kowresh, ko'-resh). Because, the previous sūrat al-Fīl (Q. 105), to us, was mentioning of Jews’ Babylonian exile and the next sūrat al-Quraish (Q. 106) was mentioning of their real liberator Persian King Qorash, and other figures named Artaxerxes and Asaph. In short, Q. 105 and Q. 106 make a complete story; the first is mentioning of Jews’ Babylonian exile; and the next is mentioning of their exodus from Babylon captivity with the help of three non-Jew saviors.

In the early 1960s, the Saudi Ministry of Defense and Aviation began planning for an air terminal that was urgently required to accommodate the hundreds of thousands of Hajj pilgrims that arrived yearly. Approximately five hundred thousand pilgrims were expected to arrive in 1975, and that number was certain to increase exponentially over the years. The creation of a suitable facility was thus an absolute necessity. This article investigates how designers successfully addressed the issue of creating such a mammoth terminal without adopting the International Style of architecture, then virtually ubiquitous. It begins by outlining the development of the International Style and mentions the concerns of its critics. It then examines how the developers of the Hajj Terminal addressed these concerns by adopting a neo-Vernacular approach to create a stunningly beautiful edifice which, while reflecting traditional vernacular precedents in its tent-shaped design, was also to become the world's most immense fabric structure enclosing the world's largest covered space. Today, the Hajj Terminal encompasses an area greater than the international airports of New York, Chicago and Paris combined. Approximately two million pilgrims pass through the terminal every year, making it the center of the biggest airlift in the world during the pilgrimage season.

This article aims to study the materiality of diplomatic relations between Mamluk Egypt and the Mali and Borno sultanates by reconstructing a Mamluk diplomatic letter from 1440, which has now disappeared. Using the Computer‑Assisted Drawing and 15th century Mamluk chancery manuals, it is possible to reconstruct a Mamluk pseudo‑letter from a copy of a letter authorizing the Sultan of Takrūr’s visit to Cairo for the pilgrimage to Mecca. The reproduction of an artifact of Mamluk power for the Islamic rulers of the Sahel is an opportunity to test the chancery standards enunciated by the Mamluk secretaries on a text that is deprived of its validation marks. Above all, the analysis of the result makes it possible to question the material role of letters in trans-Saharan diplomatic exchanges, in the context of the diplomacy of the ḥaǧǧ of Sahelian sultans as well as the material flows of the written materials on both sides of the Sahara.

Özet Osmanlı Devleti'nde hem toplum hem de devlet hayatında önemli bir görevli olan pey-kler devlet tarafından kurumsallaştırılarak Peykân-ı Hassa adı verilen bir ocak çerçevesinde hizmet vermişlerdir. Ocağın ulaklık görevi dışında bazı İslami törenlerde istihdam edildiği görülmektedir. Ocak mensuplarından bir kısmı " müjdeci " adı ile tesmiye edilmiş ve İstanbul'dan Mekke'ye giden hacıların karşılaştığı olaylarla ilgili olarak padişaha haberler getirmişlerdir. Her yıl müjdecibaşılar aracılığıyla Mekke'de bulunan muhtelif kişilere ferâş-ı şerife ve zevrak mektupları gibi muhtelif hediyeler gönderilmiştir. Bu mektuplardan zevrak mektubu Mekke'de zevrak denen testi ile hacılara zemzem suyu dağıtan hademeye, ferâşet mektubu ise Kâbenin temizlik işlerini yapan şahsa yaptıkları bu kutsal işten dolayı gönderilen hediyeyi bildiren mektuplardır. Ramazan ve Kurban bayramlarında ise altın ve gümüşlerle tezyin edilmiş elbiseler giyerek devlet-toplum kaynaşmasına önemli bir katkı sağladığını düşündüğümüz törenler icra etmişlerdir. Peykân-ı Hassa Ocağı mensuplarının sayıları her zaman aynı olmayıp zaman zaman artma veya azalmalar olmuştur. Ocak mensupları için mevsimine göre muhtelif kumaşlardan elbise ve aksesuar imal edilmiştir. Ocak için yapılan bütün masraflar İstanbul Duhan Gümrüğü Mukataası'ndan karşılanmıştır. Ocak mensuplarının başlarında tas denen kask ile destar-ı bendi denen sarık ve kavuk, üzerlerinde ise Musul orijinli don, Bursa orijinli entari ve İngiliz orijinli dolama bulunmaktadır. Ellerinde teber, bellerinde kuşak ve hançer, kask ve tabancalarında ise sorguç bulunmaktadır. Abstract Peykân, one the most important offices for the Ottomans both at social and governmental status, served as corps and was called as Peykân-ı Hassa. As well as communication, it was employed at some Islamic ceremonies. Some members of the corps were called as harbin-gers and they took messages to the Padishah concerning events which some pilgrims faced during their pilgrimage from Istanbul to Mecca. Every year, various gifts such as zevrak and ferâş-ı şerife letters were sent to some people in Mecca with the chief harbingers. The zevrak letter was sent to the care taker giving zamzam water (a famous well very near the Kaaba in
Mecca) to the pilgrims in Mecca. And the ferâş-ı şerife letter was sent to the janitor at Kaaba
to tell them they were sent gifts for doing very good deeds. They used to wear golden, silver
or silver gilded, decorated dresses at festivals of Ramadan and Sacrifice and perform ceremonies
that, we believe, contributed a lot to a state-people mergence. The number of the members
of the peykânı hassa corps were not always the same, so their number either increased
or decreased at times. For the members of the corps, various kinds of dresses and accessories
were made for each season from different kinds of materials. The total cost of expenses was
met by Tobacco Customs Mukataa of Istanbul. Members of the corps wore a helmet called
“tas” and a “turban” called “destarıbendi” on their heads and a don of Musul origin, a dolama
of Bursa origin on their bodies. There were axes in their hands, girdles and daggers around
their waists and aigrettes on their helmets and pistols.
Keywords: Festival, Peykân-ı Hassa Corps, Hajj travels, surre/gift, ceremonies belonging to
Alewis and Bektashis, Turkish culture

The present study was conducted to investigate and analyze the motivation behind pilgrimage to Atabat and Hajj and its consequences .Using a descriptive analytical method, an attempt was made to answer the following research question: “ what are the main impetus  and consequences of Qajar politician’s pilgrimage to Holly shrine?'. The article hypothesizes Qajar statesmen’s various reasons to visit Holly shrine ,that is to talk  spiritual trip , to enforce religious mission ,tourism to pass the exile period ,and to have a close objective look on the present situation of Iran at that time , (on those days) ,and finally the reformation in Russia and Empire Ottoman. The findings shows, A: the most important motives and  consequences of Qajar politician’s and monarch’s  pilgrimage to holly shrine as follows, B: the effects of pilgrim’s spiritualism on removing violence and being peaceful in Iran- Empire Ottoman Relation, C: to make a Qajar’ more knowledgeable and thoughtful on making decisions during their trip, D: realizing the necessity of reformation being influenced by the neighborhoods, E: to enrich historiography and the growth of religious itinerary and to inculcate Iran’s cultural – political power in holly shrine.

An influx of over four to five million Muslim Pilgrims come to Makah in Saudi Arabia to perform Hajj annually. As this large group of Pilgrims move between the different religious sites during the annual pilgrim journey, safety and security become a major concern to the host country of Saudi Arabia. This research looks into current technology to offer a way to crowd management. The paper also looks for solutions to Pilgrim identification problems, tracking the movement of Pilgrims as well as location based services for Pilgrims. It explores the solution using available technology to enhance the accuracy and tracking time of the Pilgrims and provide them with location based services and also set the agenda for future research in this area.

Religiosity is defined as the quality or state of being religious, a religious feeling or devotion. It is about religious orientations and involvement, which includes experiential, ritualistic, ideological, intellectual, consequential, creedal, communal, doctrinal, moral, and cultural dimensions. Spirituality, on the other hand, can be defined generally as an individual's search for ultimate or sacred meaning and purpose in life. Sometimes the two terms can be confused with each other. The purpose of this paper was to delineate the two concepts.

Religiosity is an external manifestation of religion. In Islam, it is expressed through five pillars: Shahadah, Salaat, Zakah, Sawm, and Hajj. Most of it is tangible. Spirituality, which means to connect with Allah(ST) , however, lies in the heart and is intangible. It starts with having a firm belief (Iman) in Allah(ST) with all of His attributes. There are higher levels of spirituality, the ultimate destination of which is to seek closeness with Allah(ST). The way to increase the level is through Dhikr, prolonged Sajdah during Salah, offering Salat-ut-Tahajjud, and Meditation. During meditation, the practitioner reaches a state where he loses his self which is called 'fana fillah'

Religiosity without spirituality leads to hypocrisy. Both are needed to reach the state of 'nafs-ul-mutmainnah [(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction! * "Come back thou to thy Lord,-well pleased (thyself), and well-pleasing unto Him! *. "Enter thou, then, among My devotees! *. "Yea, enter thou My Heaven! (The Quran 089.027-030.]

Page 1. Ahmed. M. Shehata & Nabeel A. Koshak Using 3D GIS to Assess Environmental Hazards in Built Environments (Case Study: Mina) 1 ... Ahmed. M. Shehata & Nabeel A. Koshak Using 3DGIS to Assess Environmental Hazards in Built Environments (Case Study: Mina) 2 ...

To describe the epidemiological, clinical and laboratory features of meningococcal disease and explore the factors responsible for its morbidity and mortality among the pilgrims during Hajj 2000. This study was conducted at King Faisal Hospital, Makkah, Saudi Arabia. Any patient suspected of meningococcal disease during the period of pilgrimage presenting with fever, head ache, signs of meningeal irritation and turbid CSF, confirmed on gram stain smears. Latex agglutination test and culture was included in this study. Their clinical features, management and outcome was recorded and analysed. Of 105 confirmed cases of meningococcal disease, 64% had predominantly meningitis, 36% meningococcaemia and meningitis. Meningococcal rash was found in 2% and co-morbidity in 18% of cases. Antibiotics used empirically were benzylpenicillin or ceftriaxone along or in combination. Overall case fatility rate was 34%. Delay in diagnosis, delay of antibiotic administration, older patients and patient...

Mina (near Makkah, Saudi Arabia) is a city of tents that accommodates around two million pilgrims during the season of Hajj (Islamic pilgrimage). Mina’s built environment has special characteristics, as it is mainly composed of light structured housing units (tents) in a valley surrounded by huge mountains. These characteristics make this built environment very vulnerable to natural hazards, such as falling rocks and floods from rain. A 3D GIS (Three Dimensional Geographic Information System) was constructed to understand and analyze the locations, types, and sizes of the possible natural risks in Mina. The 3D GIS can be used analyze slopes and investigate water drafting paths and the locations of possible falling rocks. The paper provides illustrations of possible areas of risk, using 2D and 3D visualizations and offers recommendations to avoid future environmental hazards. The paper also shows areas that are prime locations for future development and assesses their hazard-safety.

Ḥājj, the ancient religious symbol in the Sami’s, is not only a religious duty for the Muslim individual, but also an important worship that creates a social awareness of the ummah and at the same time creates a serious population mobility in the Islamic geography. With the message of the Prophet, the pilgrimage was restored to its original form, and in the next process, those who were in charge of this region made an effort to enable all Muslims of the world to carry out their duties comfortably and to carry their religious, scientific and social experiences to their own regions. The Maghreb (today’s Morocco) and Andalusia bonded and strengthened with the eastern Islamic world through pilgrimage, science and trade journeys. The Marīnid State started the pilgrimage journeys again with official convoys, which were partially interrupted due to the conquest of Andalusia. They gave great importance to these journeys in order to express their longing for the Prophet and to show their political and social power. In this study, the arduous pilgrimages Marīnid Sultan Abū’l-Ḥasan’s (d. 752/1351) mother Maryam and his sister Maryam bint Saʿīd- lasting at least one year in the 14th century are discussed in the context of diplomatic, social and cultural dimensions the pilgrimage. As a matter of fact, Muslims living in the distant lands of Morocco and Andalusia, where Islam was lived, made their material and spiritual ties with the lands where Islam was born and developed by means of pilgrimage, knowledge and trade. The pilgrimages of these two Maghribi noble women, who succeeded in the Maghrib-Hijaz pilgrimage, have become epic as even the noble men of the Maghrib and Mashriqi noble women rarely dare it. These pilgrimages, which took place during the reign of sultan of Abū l-Ḥasan should be evaluated in terms of the political developments and socio-cultural characteristics of the period. The Sultan has progressed considerably in his aim of becoming the sultan of the western Islamic world with the conquest of the places outside the Maghrib Aqṣā and the jihad he participated in Andalusia. It was during this period that he established multifaceted relations with the holy lands and their sultans. In these relations, the women of the Marīnid sultans, the pilgrimages made almost competing with the lady sultans of the Mamlūks, diplomatic correspondence and Exchange of gifts between the sultans, gifts and al-Masjid an-Nabawi letter expressing longing of those who could not go on the pilgrimage are included. With this subject, the effect of the fact that the pilgrimage is an exciting journey even in the most distant lands, the sultans of the period supported these journeys, as well as the help of the Ṣūfī connoisseurs to the state with their ribāṭ (hospice) for road safety. In the study, first of all, the women's pilgrimage stories were given, and then the pilgrimages of the dynastic women of the Marīnid period were discussed. The gifts sent to the Mamlūk sultans, who were the sultans of the holy lands, and the Qurʾān sent to Mecca, Medina and Jerusalem, which are considered sacred by Muslims, have become important symbols of these pilgrimage journeys. It is remarkable how pilgrimage journeys united all Muslims materially and spiritually during the periods when Muslim state administrators were powerful. Especially the fact that these two Maghribi ladies were carried out easily should be expressed as another important aspect of the issue.

A huge mass gathering is a common scenario on various occasion when millions of people congest comparatively in a small place. During this time crowd management and controlling is become a very difficult and crucial task. Sometimes there were accidents such as stampede in which thousands of casualties during such convention. This research deals with crowd congestion to provide crowd safety and stampede avoidance. For this research purpose, Hajj is considered as the case study where we are proposed an E-wrist belt which is the integration of various sensor and Wemos D1 based on Internet of Things (IoT). Generally, stampede occurs in any large assembly mainly because of fall down of attendance, temperature and humidity. The machine learning approach is used for evaluating stampede probability by assessing temperature, humidity and fall of attendance. The objective of this research is to improve the existing crowd management controlling system in hajj by using E-wrist belt.

Information on a patient’s health development can be obtained if the data contained in the medical record are filled out completely, accurately and consistently. This study aimed to analyze the completeness of medical records and the legal aspect of the use of medical records in health services. This research was carried out at Hajj General Hospital of Makassar. The study was conducted retrospectively with a qualitative approach through in-depth interviews, observation of medical record files and document review, as well as with a quantitative approach, from October to December 2020. 258 medical record files were reviewed, and informants included five implementing medical personnel and 10 implementing nurses, who were interviewed to examine opinions about the completeness and legality of ownership of medical record files. The results showed that there were still incomplete medical record files, and most medical record items were not filled out completely and consistently, which has ...

Background: During the Hajj season 2014, several public health measures were applied by the Ministry of Health at Prince Mohammed International Airport in Almedinah. However, several operational defects affected the provision of preventive health services for passengers and airport workers. This study aims to evaluate the applied public health emergency system at the airport, detect any potential gaps and to provide appropriate operational solutions. Methods: This is a qualitative case study conducted at Prince Mohammed International Airport in Almedinah during the 2014 Hajj season, September 2014. Data were collected via semi‑structured interviews, focus groups and policy document reviews. Interviews were conducted with the 14 individuals of the airport’s decision makers and relevant health practitioners. Data were recorded via taking notes during interviews and data coding was performed to pro‑ duce the main themes and subthemes of the study. Results: The main findings of the stud...

Crowds are a feature of large cities, occurring not only at mass gatherings but also at routine events such as the journey to work, schools, churches, mosques, campaign events, carnivals and lots more. Bringing people together has many positive social and economic benefits. Some environments for mass gatherings are so crowded that the risk of a disaster is ever present. The Olympic Games, the Hajj, the Christian pilgrimage and other major sporting, religious and cultural events are some example of such a crowded environment. On March 11, 2020, the World Health Organization declared COVID-19 a pandemic. Events involving large crowds have been cancelled or postponed worldwide; access to public buildings has been restricted as different mitigation measures have been adopted around the world to decrease physical interactions among people during the COVID-19 pandemic. Strategies for containing an emerging infectious disease outbreak must be non-pharmaceutical when drugs or vaccines for the pathogen do not yet exist or are unavailable. The success of these non-pharmaceutical strategies will depend on not only the effectiveness of isolation measures but also the epidemiological characteristics of the infection. Infectious diseases are commonly controlled by minimizing contact between infectious and susceptible individuals. Personal measures to reduce potentially infectious contacts are sometimes referred to as ‘social distancing’. It has been suggested that policies encouraging social distancing may be effective against pandemic influenza (Bell et al. 2006; Glass et al. 2006). An examination of levels of social distancing actually achieved during previous epidemics can provide useful guidance as to the effectiveness of social distancing interventions during future influenza pandemics.