The Time of Hajj Pilgrimage and Suggestions for a Healthier Worship In the Light of Quranic Verses

B. SOME CONCEPTS OF HAJJ IN THE VERSES OF THE QUR'AN

   In the Qur'an, there are some important concepts related to hajj and its deeds. We would like to briefly dwell on a few of them that we think will shed light on our subject.

Hajj; in the dictionary, it means to intend absolutely, to stand back, to come, to feel the wound for treatment, to prevail with evidence, to argue a lot. Hajj as a term means to cast Mecca. The word is used nine times as “al-Hajj”, in one verse as “Hajj 'I-Bayt” (pilgrimage to Ka’ba), and in another verse as “al-Hajj” (pilgrim). The fact that the word marifa is in all of its uses indicates that hajj is a well-known worship. According to this, hajj is a certain worship that has been practiced for a long time.

Ifaza: It means pouring water abundantly, flowing profusely, multiplying and overflowing, being abundant and widespread, becoming crowded and dispersing quickly. Just like this, it was used for pilgrims to flow from Arafa to Muzdelifah in crowds to bring peace. In the Qur'an, this word is used in six places: to shed tears, to be immersed in a job or a word, to be buried, to pour plenty of water on it, and in three places it is used to mean flowing from Arafat to Muzdelifah, spreading peace.

   This word is used because all the pilgrims flock from Arafat together. The word expresses multiplicity, not violence. The verse also implies the presumption of foundation in Arafat. Because the performance will take place there only after the dedication. In fact, it is stated in the hadith, “Hajj is Arafat, whoever catches up with Arafat’s foundation will be able to make the pilgrimage”. The phrase ‘Afaza n-Nas’ (flowing of people) in the verse is also read as ‘Afaza 'n-Nasi’ (flowing of forgetful). Accordingly, it means the place where the forgetful Adam performed Hajj. According to this understanding, the verse reminds us of the verse “And we had already taken a promise from Adam before, but he forgot; and we found not in him determination”. It is also understood as from the place Hazrath Ibrahim performed Hajj. During the period of ignorance, the Quraysh and the Ka'ba servants called Humus used to make foundations in Muzdalifah instead of Arafat. The verse forbids such a distinction, making all people equal.

   The most important point that the concept of performance wants to emphasize is that it is necessary for people to flock to Muzdalifah from Arafat together. Likewise, this concept puts an end to the differences in practice among pilgrims. The cognition of these meanings comprised in the concept will be possible if all the pilgrims throng in Arafat at the same time and flow to Muzdalifah together.

Ta’zin: This root, which means to announce, to annunciate, to declare, is used in the form of ‘te'zin’ in three places and ‘teezzun’ in two places. One of them orders the worship of pilgrimage to be announced to people as follows: “Announce the pilgrimage to the people…” which means to announce loudly and repeatedly. Hajj is a universal worship that concerns all people with different means of transport, no matter how far they are from the centre of pilgrimage, and brings them together for the same purpose at the same place and time.

C. MAIN OBJECTIVES AND WISDOMS OF THE HAJ WORSHIP

taabbudi worship, definitely, is performed for it is the order of Almighty Allah. They do not necessarily seek a wisdom or a reason. However, there is also a lot of wisdom in everything the Almighty Creator, whose name is also ‘The Judge’, does and says. There may be some of these wisdoms that we can know, as well as those that cannot be known clearly. Knowing the wisdoms in the orders and prohibitions, first of all, enables to have positive opinions about the one who ordered them; on the other hand, it makes the people turn to them with more enthusiasm; Of course, these determined wisdoms may not be equally effective for some people.

    The main goal in worship is to fulfill the will of Almighty Allah and try to gain His pleasure and to be close to Him. This main purpose as well as other wisdoms and reasons should never be overlooked. Here, Hajj is an important worship that contains many wisdoms. Indeed, in the verses about pilgrimage “Let them witness some benefits for themselves…” “For you therein (in the animals marked for sacrifice) are benefits for a certain period of time” “There is no blame upon you in asking for the bounty from your Lord (during Hajj) …” the individual and social, material and spiritual, worldly and otherworldly benefits in the pilgrimage have been  pointed out. It is said that Abu Hanif, prioritized other acts of worship before making the pilgrimage; but after he made the pilgrimage, he considered the pilgrimage superior to all other acts of worship, because many features and beauties came together in him. We can list the wisdoms in terms of the individual who performs the pilgrimage, the close circle of him or other people as follows:

1.  Hajj is done for Allah, because it is His command, to please Him. It has been clearly stated in the verses “Pilgrimage to this house is an obligation by Allah upon whoever is able among the people” “Complete the Hajj and Umrah for Allah”. In a hadith, it is pointed out that pilgrimage can be diverted from its main purpose: "In the last times, statesmen make pilgrimages for travel, the rich for commerce, the poor for begging, and the poor ascetics to show off."
2. Respect for Almighty Allah is almost embodied in all holy places, particularly in Ka'ba, which is described as the house of Allah and the symbol of divine unity, submission to Allah and devotion to Him.
3. The pilgrimage is the one that purifies the person from material and spiritual dirt, and brings satisfaction and serenity to the soul. Hajj is a form of worship that includes great sacrifice, sincerity, patience, prayer and dhikr.
4. Hajj is a form of worship in which the enthusiasm of collective prayer and worship is at its peak. It is a worship that makes use of the prayers of the oppressed, the weak, the powerless and the elite.
5.  It is an ‘other world’ preparation that reminds people of the hereafter due to its similarity to hashr and nashr and prepares them for it. The person who sets out for pilgrimage, just as if he is going on a journey to the hereafter, says goodbye to the people he lives with, leaves his beloved wife, friends, property behind and sets out.
6. The historical unity of tawhid is reminded and kept alive during the pilgrimage. Because the pilgrimage is a worship based on the Prophet Abraham, who is considered to be the ancestor of the prophets, his memories are commemorated. Again, the pilgrimage performed in the places where the struggle of the Prophet and his companions for tawhid took place is a worship that visualizes the experiences of those distinguished people and allows us to see the Ka'ba, which we turn into daily as Muslims, in prayer.
7. In the Harem region, which is a security zone and a protected area, a pilgrim realizes what it means to live in peace, to protect the environment, not to hurt animals and plants, let alone human beings, and practically experiences it.
8. Hajj is an annual religious, scientific, political, diplomatic, economic and social international congress wherein distinguished scientists from different parts of the world exchange opinions and views, and become aware of each other's works. Diplomatic negotiations are held, new strategies are determined. As a big economic market, the pilgrimage is a big fair where many people earn money and increase their knowledge. Competent and distinguished Muslims review a year that humanity has left behind, make plans and programs for the next year, and give each other useful advices.
9. Hajj is an indicator of socialization and living together with many people with different temperaments and different characteristics; rich and poor, cultured and uncultured, young and old. The pilgrimage is a showroom where mutual assistance and solidarity are made and people are reckoned equal like the teeth of a comb.
10. The pilgrimage is a magnificent show that unveils to Muslims and other believers the unity of the religion of Islam and the splendour of the Islamic society, and also symbolizes their unity and determination.
11. Hajj, as a multi-faceted and full-fledged journey, is a worship that embraces the material and spiritual benefits of the journey. The pilgrim gets used to patience and a disciplined life in the troubles he encountered. Given the fact that the travel means health, it can be said that pilgrimage is a worship that also contributes to human health.
12. It is extremely important and meaningful to make more than one pilgrimage, especially for scholars and administrators, who are the leaders of the society. In a world where travel has become much easier and is inevitable for many people, more than one pilgrimage or umrah should not be discouraged or hindered. If people perceive it as a necessity for them to go to the sea, a hot spring or a vacation every year; Why shouldn't they go on a pilgrimage or umrah every five or ten years? It should also be evaluated within this framework that the Companions and great imams made many pilgrimages.

D. DISADVANTAGES OF KEEPING THE TIME BROAD FOR HAJJ WORSHIP

   From our explanations so far, the inconsistency of the discourses that are brought up from time to time that the pilgrimage can be performed on a large-time basis, and that they lack solid religious foundations has been understood in a large extent. Here, we think that it would be useful to compare the advantages of performing the pilgrimage on its own time, as it has been until now, with the disadvantages of performing it in a long time.

   First of all, pilgrimage is an act of worship, and the Almighty Creator, who made this worship legitimate for His servants, did not explicitly mention an application that the pilgrimage could be done in parts or on a long-term basis. There was no such application from the Prophet or any statement that reminds of such an application. In this regard, the Qur'an affirmed them by drawing attention to the known months and days of the pilgrimage worship that was carried out before. Had there been such an explanation or sign regarding the extension of Hajj over a long period of time, people would not have resorted to some fraudulent means to relocate the haram months, which also include the Hajj months. The fact that the phrase ‘known months of pilgrimage’ in the Qur'an is mentioned for the purpose of preparing for the pilgrimage, ensures that a person can come to the pilgrimage centre from far places in peace and return to his homeland in peace after fulfilling his pilgrimage, and the phrase ‘great day of pilgrimage’ draws attention to the fact that the day of pilgrimage should never be overlooked. In fact, our scholars, based on other practices and evidences, have evaluated the extent of the term ‘pilgrimage months’ as an opportunity to fulfill other duties of the pilgrimage, apart from the foundation, in Arafat. Detailed information on this subject is widely available in our fiqh books.

   After the conditions of the pilgrimage were established and its provisions were determined, a large crowd of more than a hundred thousand people participated in this pilgrimage of our Prophet, who made the pilgrimage, and made his foundation in Arafat on the ninth day of Dhul-Hijjah and said “Hajj is Arafat”; He declared the tenth day of Dhul-Hijjah as “the day of the great pilgrimage”. It is quite remarkable that a crowd of more than one hundred thousand had gathered for the pilgrimage under the conditions of that day. It is probable that this great mass also faced some difficulties in that day, but these difficulties were not overcome by changing the days of pilgrimage.

Such a fragmented practice will largely, if not completely, efface the wisdom of the pilgrimage, and will discard the aim of the pilgrimage, whose main purpose is to gather a large mass of people at the same time and in the same place. After seeing that the performance verses in the Qur'an came to ensure that all people make the foundation at the same time, in the same place, to ensure the unity of time-space-form in the pilgrimage, it is not in accordance with the spirit of the Qur'an to try to break this union again.

   Even though Muslims realize some of the above-mentioned wisdoms to a certain extent in today's pilgrimage, it cannot be said that they perform Hajj as effectively as their other worships. This is about people's lack of religious knowledge and level of consciousness and is one of our problems that can be overcome with good and long-term education processes. But it is also a fact that the realization of these goals depends on the fact that the Hajj is made in the determined season and with a lot of participation. Today, festivals, carnivals and Olympics, where entertainment, madness and immodesty are carried out, can be held with the participation of millions and without huge casualties as a result; Considering some of the negative consequences of the serenity and peace worship due to technical inadequacy, lack of education and wrong practices, and proposing to change the foundations of the worship discipline without considering the elimination of these, seems meaningless and illogical to us.

E. HAJJ IN THE IGNORANCE PERIOD AND QURANIC CORRECTIONS

   Hajj, which means visiting places considered sacred in different ways, is a worship that manifests itself in many religions. Hajj in Islam, which means visiting the sacred sanctum in Mecca, is a worship that traces back to Prophet Abraham and even to Prophet Adam. Before the Prophet, Arabs were making pilgrimages. During this period, the pilgrimage was religious, cultural and economic sector. The verses of the Qur'an approved the worship of pilgrimage by clearing the shirk traditions that had been mixed into it and returning it to its original form. Here, we would like to give a brief summary of the ignorant customs of Hajj and the verses of the Qur'an that correct them:

   Arab tribes did not take food with them when they came to Hajj and umrah and considered it against tawakkul to set out for Hajj with food. The Qur'an abolished this crippling understanding by saying, “There is no sin upon you in seeking a bounty (earning) from your Lord (by trading during the Hajj season)”.

   During the Ignorance period, pilgrimages were made without speaking. Islam eliminated this and allowed conversations between people when necessary, particularly dhikr, takbir, tehlil and talbiyah during the pilgrimage. The following is stated in this regard: “...ask Allah for forgiveness...” “...When you flow down from Arafay, remember Allah near Al-Mashar-ul-Haram (the sacred sanctum) and recite His name as He guided you”.

   At that time, the talbiyahs uttered by the pilgrims consisted of sentences mixed with polytheism. Islam offered an example of talbiyah free from polytheism.

   Those who came to Mecca for pilgrimage from outside would buy special clothes for the Harem, and those who could not buy them would circumambulate naked. Those who were ashamed and walked around in their own clothes would then take off their clothes and leave those clothes to the Meccans. 27-31 verses of Sura A'raf put an end to this nonsense.

   The people of Ihram do not sit under the roof and in the shade; they did not eat fat animal and meat. Islam also put an end to this. When the need to enter a house or a tent arose while they were in ihram, they would enter through the holes drilled in the back, not through the doors, and they regarded this as a virtue. The Qur'an forbids this also: “It is not righteousness to enter the houses by the back door, but righteousness is that one fears Allah. So, enter the houses by their main doors.”

            Dhul-Hijjah, the month of pilgrimage in the period of ignorance; Dhul-Qada and Dhul-Hijjah were known as haram months and there was no fighting in these months. The Qur'an has drawn attention to these months of pilgrimage as ‘known months’, ‘known days’, ‘numbered days’, ‘day of great pilgrimage’.  

During the ignorance period, the pilgrimage was not made only in Mecca. There were places of pilgrimage and idol houses (BaytuI-Erbab) other than Baytullah (house of Allah) in Mecca. BaytuI-Lat in Taif, BaytuI-Uzza near Arafat, BaytuI-Menat in Zulhulassa were among these. Islam discarded all these places of pilgrimage except Ka'ba, and purified the Ka'ba from its idols and returned it to its original state.

   Hajj rituals of tribes in Ignorance were different. For example, on the eighth day of Dhul-Hijjah, they took their provisions and brought them to Arafat. Members of the Quraysh, Kinana and Huzaa tribes and the Ka'be servant elites, who were known as 'khums' because they showed valour in religious matters, stood for foundation in Nemre. Then they all flowed into Muzdalifah. Many of the above-mentioned rules would not bind them. Islam has put an end to these privileges and differences. In this regard, the Qur'an says: “Then, flow from where people (like a flood) flow...”

   People of Jahiliyyah used to circumambulate the Ka'ba, as well as other idols, idol houses, and sacrifices were offered to idols and graves of elders. Islam has put an end to all these ignorant traditions. Ka'ba, Arafat, Mina, Muzdalifah, Safa and Merve were purified from idols and remained as the symbols of the pilgrimage. In the same way, ihram, circumambulation, foundation, sa'y, stoning jemra, and sacrifices that existed in the period of ignorance, have been preserved as traditions inherited from the Prophet Abraham.

   In Jahiliyyah, people would circumambulate by tying their hands to each other with a string or handkerchief or by clapping. Islam banned this also. In this regard, the Qur'an condemns this wrong practice by saying: “Their worship near the House is nothing but whistling and clapping…”

   The polytheists, influenced by the sun worshippers, would not flock to Muzdalifah from Arafat before the sunrise. Our Prophet, in opposition to them, performed it in Muzdalifah before the sunrise. Amr bin Luhay had erected seven idols in different parts of Mina, and fabricated the tradition of throwing twenty-one stones, three for each, for compensation. While throwing these stones, the Arabs would say: “O idol! You are greater than the idol that was stoned before you!” Likewise, the graves of some elders were also stoned for respect. Islam also abolished this tradition, introducing the practice of throwing stones at the three jemras, which symbolizes Satan, not for indignation, but for insult. Likewise, Amr b. Luhay had placed two idols named Esaf and Naile on the hills of Safa and Merve. While Sa'y was being made, these two idols were anointed. Later, when the Companions, remembering this tradition, hesitated about whether to perform sa'y or not, the Qur'an clearly revealed the necessity of sa'y: “Indeed Safa and Marwah are among the marks of Allah. So, whoever comes to the house for Hajj or Umrah, there is no sin for him if he makes rounds between them…”

   Hajj was performed after the approval (ijazath) of an eminent cleric, called Sufi, with a wool turban on his head. Islam put an end to this as well.

Sacrifices were made for idols in Mina. The blood of slaughtered animals was smeared on the walls of the Ka'ba and on the faces of idols. Islam declared that sacrifices should be slaughtered in order to get closer to Allah. “…So, pronounce the name of Allah over them when they are lined up for sacrifice.”

   Again, people of ignorance would not eat the meat of the sacrificed meat, arrogantly. The Qur'an, on the other hand, asked the rich to show humility by saying, “…so eat from their meat and feed the miserable and poor” and equated the poor with the rich.

   The people of Ignorance considered it a sin to descend from Mina to Mecca before three days. The Qur'an also clarified this: “…Whoever wants to hurry back (from Mina to Mecca) in two days, there is no blame on him…”

   Again, at that time, people used to stand between Mina and jabal-Rahm, commemorating their forefathers and bragging about them. The Qur'an abolished this custom: “And when you have completed your sacred rites, praise Allah as you used to praise your forefathers before Islam, or even more passionately…”

   As it can be seen, Islam was contaminated with polytheism (shirk) and has eradicated all irrational and laborious practices. When we look at the verses about the pilgrimage, they generally determine the importance, wisdom, time and place of the pilgrimage; He stated that he put an end to the polytheistic traditions that were involved in the pilgrimage before Islam, repositioned some practices that deviated from their original objectives, corrected the mistakes and completed the deficiencies, and provided some conveniences in practice, and sometimes clarified the questions that arise in the minds regarding the subject. Therefore, in order to properly perform the pilgrimage, the practice at the time the Qur'an was revealed and the practices of the Prophet and his companions have a decisive, and defining place and importance. You can't get anywhere by ignoring them. It is at this point that we can better understand the renowned saying of the Prophet (pbuh) “Take the Hajj ritual (time and form of the pilgrimage) from me”. Here, we will conclude this section by giving the following historical information about the Hajj and Umrah of our Prophet:

   There are valid sources that maintains that our Prophet (s), who lived in Mecca for 40 years before the prophethood, made pilgrimages. The number of his pilgrims before the hijra is not found. After the Hijra, He went on three expeditions for Umrah and once for Hajj. His Umrahs are the Hudaybiyya Umrah, which took place in the month of Dhul-Qada in the 6th year of the Hijra; the Umrah of the Accident, which took place in the month of Dhul-Qada in the 7th year; and the Jirana Umrah performed in the 8th year in Dhu al-Qada.

F. SOME PROBLEMS ENCOUNTERED IN HAJJ APPLICATION AND ITS SOLUTIONS

   The problems encountered in the practice of hajj are not due to the fact that the hajj is performed on certain days. Maybe it is due to insufficient technical equipment, lack of infrastructure and training. For example, in the Arafat foundation, there are no major problems in circumambulation; maybe it is faced in stoning Satan, kissing Hajeru'I-Esved, praying at Maqam Ibrahim, etc. If the organization is not done well, immense problems can be encountered even in the events attended by very small crowds.

  Although we are not technical experts on the subject, we, as someone who has experienced and observed problems, would like to present our experience and knowledge about pilgrimage to the attention of those concerned:

   Today, the world has come a long way in technology and this progress continues unabated. In the practice of pilgrimage, the technical developments that humanity has acquired today are not fully operational. A multi-faceted expert commission should be formed and what can be done to facilitate the pilgrimage today should be decided. At this point, we find it appropriate to list the solutions that can be put forward under the following three headings, in the order of priority:

1. Technical Solutions: Muslim states should contribute financial support and technical equipment, which will be listed below as examples, for the project; technical assistance should be sought even from non-Muslims in this regard. Today, metropolises of ten million or even more can be established in geographically much smaller centres than Mecca and Medina. The most important thing is that the Hejaz province should not be seen only as the region of the Saud Family. That province should assume the identity of the Hejaz and all people should participate in the services to be provided there in terms of science, technical staff, modern equipment, and economic support.
2. Educational Solutions: It will be possible to perform much healthier prayers than today, with trained pilgrim candidates, from the driver to the hostess, from the nurse to the teacher. Before going on pilgrimage, pilgrim candidates should be equipped with brief theoretical information, be made to watch pilgrimage films visually, and practices should be made with models of certain centres of the pilgrimage. The guidance of young, vigorous, dynamic, self-sacrificing and experienced staff should be preferred. In the selection of officers, priority should be given to merit. In this regard, officials can perform both umrah and on-site pilgrimage exercises in the quiet months before the pilgrimage.
3. Fiqh Solutions: Finally, the breadth and convenience that fiqh sects have determined so far, based on the texts, should be utilized to the fullest. Because the rules brought by the Qur'an and the Prophet regarding the pilgrimage are extremely broad and easy. For example, about sa'y, “There is no sin in circumambulating them (Safa and Marwa) whoever performs Hajj or Umrah” and “There is no sin on you in seeking a favor from your Lord (trading during the Hajj season) …” The following narration in the hadith sources on the subject is quite striking: After shaving during the Farewell Pilgrimage, our Prophet (S) went out of his ihram and got dressed. People were constantly asking him questions about the pilgrimage. On that day, our Prophet answered every question asked about the presentation and postponement of Hajj deeds, “There is no harm in doing it”. For this purpose, pilgrimage symposiums should be held periodically every year, before the pilgrimage, during the pilgrimage season, and after the pilgrimage, with the participation of the leading scholars of different sects in the world. But the nass and rukns of the religion should not be forced before the first two are fully done.

SOME TECHNICAL SOLUTIONS:

   New suggestions about the time of pilgrimage, which we think are contrary to the spirit of the pilgrimage, have come to the fore on the basis of the negativities encountered in the pilgrimage practices in recent years and the accidents that resulted in tragic deaths. However, these negativities arise from lack of technical equipment, infrastructure and incompetence. We think that these can be eliminated to a large extent. In this regard, we would like to give some concrete examples that can be discussed by experts.

  In the time of the Prophet, patients were carried on the shoulders on a stretcher, and it is the same today. By installing a band system with a patient seat on the fourth floor of the masjid, this job can be done more risk-free and more comfortably.

   Entries and exits from the meta can be rearranged. Thudding and conflict of the crowd can be prevented by entering from the underpass and exiting from the underpass. While all this is being done, it must be taken into account that the underground part of the Ka’ba and the part up to the sky are under the rule of the Ka’ba.

   Even the Hajerul Esved stone can be made to be kissed by more pilgrims than it is today. Even if kissing the stone is not a rukn, pilgrim psychology and that atmosphere lead people to kiss that stone. So how can one kiss more regularly and more easily? With an electronic device sensitive to fingerprints, it can be ensured that everyone kisses once at most. When the person who wants to kiss more than one gets close to the stone, the alarm should sound in a way that will not disturb the moral atmosphere, and that person should be driven away by the officer who sees this. Of course, first of all, everyone, especially the officials, should be trained on this subject. New arrangements should be made in the place where sa’y is made. Instead of the car system for the sick and the elderly, a walking seat system can be developed.

   The devil grinding place can be designed with a belt system so that those who go to the overpass cannot return. A similar belt system must be installed on the ground floor, preventing the return of pilgrims and their waiting. Tubes and similar flammable, combustible and explosive items should never be allowed to enter crowded places such as Arafat, Mina, Muzdelifah. Ready hot meals should be distributed, at least these areas should be equipped with a natural gas system. Fireproof and more equipped modern tents or accommodation systems should be developed. Like prefab houses.

   The number of toilets and bathrooms should be increased; they should be made more comfortable and hygienic. Electronic control systems can be considered for this.

   It is absolutely necessary to switch to underground/metro transportation. Metro systems with more than one line should be placed on the Arafat-Harem route. With this system, the transportation will be relieved and people will be able to travel and even shelter in the shade.

   Periodic tours with the metro system should be arranged for visiting places in Medina and other regions. Visitors should be properly informed about the places they would visit and the way they visit. For this purpose, multilingual, accurate information-based illustrated brochures, maps, hand cards, pocket booklets should be prepared. It is possible to write guiding banners about environmental awareness, cleanliness, and awareness of worship on bags, suitcases, wallets, umbrellas and similar items used by pilgrims. Drivers engaged in commercial transportation in Mecca and Medina should be given detailed city information and transportation permit should be given. Except for the highway, the safest and most convenient sea and railroad routes should be given to the routes reaching the Hejaz region, and their use should be made attractive, preferably. Opportunistic exorbitant prices charged by airline companies during the pilgrimage season should be curtailed.

   For those who wish, it should be ensured that the pilgrimage is made as soon as possible. Hazrat Omar sent those who wanted to stay in those regions for a long time after the pilgrimage season back to their hometowns. In this regard, short-term pilgrimages can be encouraged by lowering prices with mini-tariff scales. People should be advised and encouraged to go on pilgrimage when they are young. It should be noted that the understanding of “If I go on pilgrimage at an early age, I cannot hold the pilgrimage” is wrong. If necessary, a quota application may be applied for those who make a pilgrimage once.

   It should be ensured that the security, health and guidance officers who will serve the pilgrims of different nationalities through diplomatic cooperation are selected from pre-trained, multilingual and educated people of their own country. After all these infrastructure works are provided, if some difficulties are encountered again, as there will be, the facilities and licenses granted by religion should be utilized to the fullest. But attempts to facilitate the pilgrimage should not overshadow the many-sided enjoyment of the pilgrimage. Today, with the participation of millions, festivals, festivities, Olympics, rallies and demonstrations are held in various parts of the world. Their organization should also be benefited from.