They abolished it for the Tatar jihad, deprived it of insecurity and disrupted the political struggle on the two holy shrines. Know the history of the interruption of the Hajj seasons.

“In the year of thirty and four hundred pilgrimages were disrupted from the entire provinces. No one did Hajj, neither from Egypt, nor from the Levant, nor from Iraq, nor from Khorasan.” This text - which Imam Al-Suyuti (d. 911 AH / 1506AD) mentioned in his book 'The Good Lecture' - reminds us of what is taking place today in the Land of the Two Holy Mosques to participate in the pilgrimage season this year (1441 AH / 2020AD) on "very limited numbers" of pilgrims, for fear The spread of the Corona virus pandemic among pilgrims.

This precedent represents an ideal opportunity to study the history of the disruption of Hajj - in whole or in part - in various eras of Islamic history; It seems from the widespread extrapolation of this history that the majority of cases of this disruption - with which the movement of the rotation around the Kaaba has been interrupted - was taking place for political reasons or for security conditions that resulted in them, casting shadows on the Hajj ritual and its performance affected by the frequent clash between political motives and ascetic tendencies in that rite, In pursuit of sovereignty over the two sanctuaries to achieve religious legitimacy of power in the hearts of the masses, which greatly increased - along with other circumstantial reasons - of cases of preventing pilgrimage and the interruption of its seasons over the centuries.

The struggle of thrones
Perhaps the first and most important reason that led to the disruption of the pilgrim ritual - in whole or in part - is the occurrence of political conflicts, whether in the Hijaz region and in the heart of Makkah Al-Mukarramah or other regions of the Islamic world, and the accompanying fighting that prevents pilgrims from reaching the area of ​​the feelings of Hajj. The first of these conflicts was historically what happened between the Umayyads and the Zubairis in the 1970s AH. Because of this conflict, the people of Mecca - under the leadership of Abdullah bin Al-Zubayr (d. 73 AH / 693 CE) - were unable to perform Hajj in 73 AH / 693 CE, according to al-Tabari (T310AH / 923AD) in his history: “The Hajj pilgrims (al-Thaqafi T 95 AH / 714 CE) say to people This year, Ibn al-Zubayr is confined .. [in] Makkah .., and neither that year nor his companions did Hajj because they did not stand in Arafat. "

And when the Alevis revolted - in the Hejaz and Basra - under the leadership of Muhammad bin Abdullah bin Al Hassan, known as the "Al-Nafs al-Zaki" (d. 145 AH / 763AD) and his brother Ibrahim (D.145AH / 763AD); Their revolution reached Egypt, the Levant, and all other horizons of the Islamic world. What was from the governor of Egypt, the Abbasid Yazid bin Hatim al-Muhallabi al-Azdi (d. 170 AH / 786AD), ​​except that “people were prevented from performing Hajj in the year of forty-five and a hundred, and no pilgrims from that year Because the Hijaz was troubled by Bani Al-Hassan’s order in their revolt against the Abbasids. Ibn Tigray Bardi (d. 874 AH / 1470 CE) is also mentioned in 'The Bright Stars'.

Ibn al-Jawzi (d. 597 AH / 1200 AD) - in his 'regular' history - provides us with a series of incidents of the interruption of pilgrimage from the side of Iraq and beyond from the regions of Khorasan and Central Asia, which have continued for many years due to the deteriorating conditions in Iraq, the center of the Abbasid caliphate and its Bojian and Seljuk sultans. In the year 401 AH / 1011AD “no pilgrimage .. no one from Iraq” for two things: the first is the disruption of the deteriorating security conditions as a result of the departure from the Abbasids from the governor of Mosul Qarawash bin Muqallad al-Aqili (d. 444 AH / 1053AD) and his pledge of allegiance to the Fatimid caliph ruling by God’s command (d. 411 AH / 1021AD) Afif al-Din al-Yafi'i (d. 768 AH / 1367 CE) - in the 'Mirror of the Ginans' - expressed it by saying: “The riders of Iraq did not perform the pilgrimage of time.”

The second reason is a major flood in the Tigris River; Where "the crumplings exploded (= river openings) and the villages and fortresses sank"; As mentioned by Ibn al-Jawzi in the 'regular', and confirmed by his contemporary historian Ibn Al-Atheer (d. 630 AH / 1233 AD) - in his book Al-Kamil - by saying: "The Tigris increased twenty-one arm, and many of Baghdad and Iraq sank, and the blew up erupted, and this year Hajj did not perform Hajj Iraq is one. "

It is noteworthy that in 401 AH / 1011 CE himself, the pilgrims of Egypt could not perform their duties due to the deteriorating security conditions, and the internal conflict between the Fatimid forces and the Emir of Palestine Hassan bin Jarrah (d. 415 AH / 1025 CE) who removed the obedience of the Fatimids, and pledged allegiance to the Hijaz who were fanning their political loyalty between The Abbasids in Baghdad and the Fatimids in Cairo, "No one from Egypt performed Hajj this year"; According to Al-Maqrizi in 'Attention of Hanafi'.

In the year 407 AH / 1017AD, “people did not perform Hajj .. from Khurasan or Iraq,” and this was - as it appears from Ibn al-Jawzi’s words - due to a struggle over the Bouihi throne that took place “between the Sultan of the state Abi Shujaa (d. 415 AH / 1025AD) and his brother [the strength of the state] Abu al-Fawares (d. 419 AH / 1029 CE). The Seljuk / Ghaznavi struggle to control the regions of Central Asia and Iran - as well as the internal unrest in Egypt and the Levant as a result of the ministers' dispute over the Fatimid administration - also caused the interruption of the Hajj 430 AH / 1039AD also, so Ibn al-Jawzi says that "people did not perform pilgrimages this year from Khorasan and Iraq Egypt and the Levant, "and these countries represent the overwhelming majority of pilgrims at the time.

A renewed game and
when the Seljuk House princes conflict over the throne renewed after the death of Sultan Malikshah in 485 AH / 1093AD; This was one of the strongest reasons for their subjects to refrain from Hajj at the time, and from Hajj from others it was a victim of the insecurity and the elongation of princes thieves and bandits on travelers; In the following year 486 AH / 1094AD, "the riders of Iraq did not perform Hajj, the riders of the Levant pilgrimage, and the owner of Makkah Muhammad bin Abi Hashem plundered them, and the Arabs plundered them ten times, and those who greeted [them] arrived in a strange state." According to al-Dhahabi (d. 748 AH / 1348 CE) in al-'Abar.

Just as conflicts between political systems impeded their subjects from witnessing the seasons of Hajj. The Sunni / Shiite sectarian strife in Iraq was an additional reason in the people's fear of performing the Hajj pilgrimage, so Ibn Katheer (d. 774 AH / 1373 CE) states - in 'The Beginning and End' - that in 441 AH / 1050 CE "the rejectionists (= Shiites) and Sunnis were killed and took place in Baghdad A tribulation that is long mentioned, and no one from the people of Iraq did Hajj.

As a result of the relaxation of the Abbasid central grip on Iraq; Arab tribes were able to unilaterally rule areas in the north and south, such as the Mazyadid emirate (388-558 AH / 998-1163 AD) whose most famous emir was Dibis bin Ali al-Asadi (d. 474 AH / 1082), who was accused by the tribe of Ibn al-Jawzi (d. 654 AH / 1256 CE) - in `` Mirror of Time '- with the loyalty of the Fatimids, because he “saw the opinion of al-Batiniya,” and his power reached that in 447 AH / 1046AD, “he destroyed places and burned others .., and no one from the people of Iraq pilgrimage to them” because of his harassment of people. According to Ibn Katheer.

In light of the Ayyubid / Fatimid conflict and the attempts of Assad al-Din Shirkuh (d. 564 AH / 1169 CE) and his nephew Salah al-Din al-Ayyubi (d. 589 AH / 1193 CE) control of Egypt in favor of Nur ad-Din Zangi (d. 569 AH / 1173 CE); The Egyptians could not perform the pilgrimage for two consecutive years. In AH 562 / AD 1167, “The merchants in Mecca did not sell anything as they used to, because the pilgrim of Egypt did not come to work with what happened to them from the fighting.” According to Abd al-Qadir al-Jazari (d. 977 AH / 1570 CE) in al-Durar al-Fareed al-Farida, organized in Al-Hajj News and the Great Mecca Road. He means here the battles that took place in Egypt between the Fatimids and the Zangid forces. In the following year, the Hajj was disrupted due to the continued fighting between the two sides. The gold tells us - in 'The History of Islam' - that in 563 AH / 1170 CE, "the Egyptians did not perform the pilgrimage because of their woe and their occupation of the war of Asad al-Din" Shirkuh.

The Levant has witnessed several major events, such as the Crusader takeover of the Sahel and Palestine since 492 AH / 1099 CE, then the Zaynids and the Ayyubids took control of the Levant. In the era of the Ayyubid weakness after the death of Sultan Salahuddin and his brother, nicknamed Al-Adil (d. 615 AH / 1219 CE), and in light of Al-Adil’s sons entering the power struggle between the years 624-627 AH / 1228-1231 AD; The Hajj pilgrimage was disrupted due to the fear of the people to go out to it. Ibn Katheer says in the events of the year 627 AH / 1231AD: “No one from the people of the Levant pilgrimages this year, nor the one before that, and also to what was before it, as these three years did not make any journey from the Levant to the pilgrimage.” !!

When the Mamluk star shined in Egypt after their defeat of the Crusaders in Damietta in 647 AH / 1250 CE, and their struggle began - since 648 AH / 1251AD - with their Ayyubid masters in the Levant led by Nasser II, the Ayyubid; This Mamluk / Ayyubid conflict affected the security situation in the Levant and Egypt, especially in 648 AH / 1251 CE, because "no pilgrims from the Levant or Egypt performed this year"; As confirmed by Ibn Tigray Bardi in the 'bright stars'.

The same phenomenon is evident in the Mamluk civil war between the deposed Sultan al-Nasir Muhammad bin Qalawun (d. 741 AH / 1341 CE) and Sultan al-Muzaffar Baybars al-Jashnakir (d. 709 AH / 1310 CE), when Nasser decided to return from the Levant, the seat of his exile to Egypt and the struggle against al-Muzaffar began in 709 AH / 1310 CE So "no one from the Levant made pilgrimage to the state's turmoil"; According to Ibn Tigray Brady.

Legitimate attraction
when the Abbasids were established throughout the Islamic world after their elimination of the Umayyad state in AH 132 / AD 750; The dependency of the Two Holy Mosques came under the rule of governors who belonged mostly to the family of Bani Al Abbas itself, and when their central rule failed in the late third century AH, their Alawite cousins ​​took advantage of this and they regularly assumed - starting from the beginning of the fourth century - the administration of Mecca and Medina without departing - mostly - from the legitimacy of the Abbasids Then, their administration was strengthened more with the control of the Buyids - who are originally Shiite Zaydis - over the caliphate capital, Baghdad, in 334 AH / 945 CE.

And the domination of the Bouyans by this independence tendency reinforced Baghdad from the Ikhshidid dynasty of Egypt led by Cavour (d. 356 AH / 967 CE), the regent of its Emir Anujur al-Ikhshidi (d. 349 AH / 960 CE), who ended up aspiring to compete with Baghdad in the command of the Hajj; Ibn Khaldun (d. 808 AH / 1406AD) says - in his history - the pilgrim (= pilgrims) came to Mecca in forty-two years [three hundred] with a prince from Iraq and a prince from Egypt, and the war between them took place on the sermon of Ibn Bouy the king of Iraq, or Ibn al-Akhsheed The owner of Egypt, so the Egyptians were defeated and betrayed by Ibn Boue, and the pilgrim rose from that day.

Since the control of the Fatimids - and they are Ismaili Shiites - over Egypt in 358 AH / 969 CE - then Bilad al-Sham in the next two years - the public struggle between Cairo and Baghdad over the Two Holy Mosques began, given that sovereignty over them is the greatest title of religious legitimacy for the "caliphate" of each of them in the eyes of Muslims. Hence the Abbasids were keen to push the Fatimids with full power to prevent their control over these sacred spots, but the Fatimids were stronger militarily and economically in that era in which the rule of their Abbasid rivals staggered, and the Bouyehids - who shared with them in the general Shiite direction - ruled their control of the real power in Iraq .

Because of this conflict - which turned into a military confrontation - often the hero of the Hajj; This was noted by Al-Fassi (d. 832 AH / 1429AD) - in 'Healing Al-Gharam with the News of the Sacred Country' - by saying that the Iraqis had performed Hajj in 380 AH / 991AD, although “from the year of seventy-one (= 371 AH / 982AD), no one from Hajj from Iraq, because of the temptation and the caliphate (= Difference) between the Iraqis and the Egyptians, "that is, between the Abbasids and the Fatimids. It seems that the climax of the conflict between the two countries reached its power in the 401 AH / 1011 AD, when the pilgrims of the Hajj pilgrims were cut off, especially from its three main axes: the Levant, the Maghreb, and the North. In this, Ibn Adhari (d. 630 AH / 1233AD) says - in the 'al-Bayan al-Maghrib' - that "no one did this year (= 401 AH / 1011AD) from Damascus, Iraq, Khorasan, or all other horizons, except for the people of Yemen and a small group of people who were next door in Mecca ".

Ibn al-Jawzi states - in al-Nizam - that in 411 AH / 1021 CE, “[T] war took place between the sultans at Wasit [in southern Iraq], and their famine intensified ... and the hero of Hajj is this year.” And Imam al-Suyuti - in “Hassan al-Mudhatrah” - monitors seven consecutive Hajj seasons (between the years 417-423 AH / 1027-1033AD). Six of them did not attend because of the conditions in their country, and in some of them, “No pilgrims from the East or even the people of the Egyptian lands also performed Hajj "!

He sought independence and
in the year 430 AH / 1040AD, the fierce struggle between the Abbasids and Fatimids renewed, hampering the performance of the people of the Hajj pilgrimage from all parts of the Islamic world; So "in the year thirty and four hundred pilgrimages were disrupted from the whole regions, no one did Hajj, neither from Egypt nor from the Levant, nor from Iraq or from Khorasan"; According to al-Suyuti's expression, he mentioned several seasons of Hajj, "singularly [in it] for Hajj, the people of Egypt" during the years 430-445 AH / 1040-1054 CE.

The rulers of the Hashemite Hashemites worked to prepare an armed military force to ensure the stability of their king in the face of these political upheavals between the two big countries, and they often took advantage of moments of weakness to search for their own gains, and this exploitation had its effects on preventing the pilgrimage and canceling it. Al-Jazari informs us that in 512 AH / 1118AD, “the ruler of Makkah Qasim bin Abi Hashem al-Hassani [P] built the warships and shipped them to combat, and he led them to Athaab (= an Egyptian port that was on the Red Sea). They plundered the boats of the merchants and killed a group of them, so those who delivered them to the door Al-Afdal Ibn Abi Al-Jayoush (d. 515 AH / 1121 CE), Minister of the Egyptian Houses, complained [to him] what was taken from them. ”

The Minister of the Fatimids, the best aesthetic, did not stand before the attacks of the rulers of Mecca on the most important Egyptian port, so he issued his vengeful decision in 514 AH / 1120AD which "prevented ... people from making pilgrimages and cutting the miracle of the Hejaz"; According to Jazari. And in front of the prevention of the best minister for the Egyptians from the Hajj, which seems to have also included the passengers of Moroccans, Africans and others who were attached to them at the time; The supervision of Mecca was compelled to submit to Cairo’s demands, because “Sharif Qasim wrote for the better after returning what he took from the merchants to his lords, and whoever was killed by the merchants returned his money to his heirs, and returned the money in the following year.” Ibn al-Jawzi tells us - in the 'regular' - that the pilgrims in 557 AH / 1162AD "arrived in Makkah and did not enter [ha] most of them for the temptation that took place, but entered a fragmentation on the day of the Eid pilgrimage, and most returned to their country and did not perform Hajj!"

And in Mecca itself; The decade of the fifties of the seventh century was replete with the struggle for its emirate between its nobles and the Sultan of Yemen, Al-Muzaffar Al-Rasouli (d. 694 AH / 1295 AD), and this was reflected on the pilgrimage seasons by disrupting several times; So the historian of Makkah Abdul Malik Al-Asami (d. 1111 AH) records - in the 'Sumat Al-Awali stars' - that the soldiers of these two parties in the year 653 AH / 1255 CE "fought in the middle of Makkah ... blood was shed in the Noble Sanctuary, and the country was filled with terror so that no one prayed in the sanctuary, and signed Between them during the days of Hajj and the Emir of the Iraqi Hajj, whom God Almighty made peace with, so the Muslims were safe. Then he adds that during the Hajj season 655 AH / 1257 AD, "no pilgrims from the people of Hijaz did pilgrimage, and no banner of the kings of the kings was raised to anyone in Mecca" !!

Serious precedents
The Carmatians (278-398 AH / 892-1008 CE) appeared in the last quarter of the third century AH in southern Iraq, and soon they established a political entity that made its capital, the town of Hajar, which was in the Eastern Province of Saudi Arabia today, and they continued to attack the areas subject to the Abbasids in southern Iraq and more. On 313 AH / 926AD they wanted to seize Basra and Ahwaz, "[their army] left who left wanting to [ride] the pilgrim" coming from the side of Kufa, and he managed to defeat the Abbasid forces. "The defeated entered Baghdad ..., and the people of Baghdad feared and the people moved to the eastern side [of them] , And this year nobody made a pilgrimage. " According to Ibn Al-Atheer in al-Kamil.

Al-Dhahabi says - in 'Al-Abar' - that on 314 AH / 927 AD, "no one from Iraq did Hajj for fear of the Carmatians, [rather] and the people of Mecca were displaced from them for fear of them." As for Taqi al-Din al-Fassi, he asserts - in 'Shifa al-Gharam' - that this prohibition was extended in the following two years; So, "nobody from Iraq pilgrimages to Mecca ... these three years of fear of Al-Qarmati."

As for the year 317 AH / 930 CE; The Carmatians - under the leadership of Abu Taher al-Janabi (d. 332 AH / 944 CE) - were able to attack Makkah Al-Mukarramah itself, and they spoke of it as one of the ugliest massacres of the sanctuary in the history of Islam, so that al-Dhahabi recounted - in the 'lessons' - that their army was killed by the crusaders of Mecca and its appearance about thirty Alpha, and enchantment of women and boys "!! On this, Al-Masoudi (d. 346 AH / 957 CE) says in Al-Nabbih and al-Musharraf: “And among them is that Hajj is a hero.” On 317 AH / 930 CE, Hajj was not entered into for the entry of Abu Taher ... Hajj is null and void - since Islam - other than that year !!

Then the Carmatians continued their crimes in the sanctuary by uprooting the door of the Kaaba and the Black Stone that they took with them to Hajar, and they did not return it to it except in 339 AH / 950 AD with the intervention of the Fatimids in Tunisia, and the sectarian relationship was bringing the two parties together before their schism, after the transfer of the Fatimid state to Egypt; Ibn Khaldun says - in his history - that on 317 AH / 930AD, “The pilgrim was disrupted due to the Carmatians, and they returned the Black Stone in the thirty-nine [three hundred] year by order of the [Fatimid Caliph] Al-Mansur Al-Alawi (d. 341 AH / 953AD) Sahib of Africa, and his speech in that to their Emir Ahmed bin Abi Saeed (d 359 AH / 970 CE) ".

The terrible Carmatian crimes at the Noble Sanctuary had the greatest impact on the interruption of the Hajj for many years throughout the fourth century AH. Here is the tribe of Ibn al-Jawzi who says: "It appears that no one [from] in the year of seventeen three hundred and twenty to the year twenty six and three hundred feared the Qarmati." Rather, Ibn Tigray Bardi assures us - in 'The Bright Stars' - that the Crimean threat remained until the end of the fourth decade of this century; He states that in 335 AH, “no one from Hajj from Iraq feared the Carmatians”, and in 338 AH “the Carmatians moved and no one from this year made the pilgrimage to Iraq.”

It is understood from the words of Ibn Khaldun that the Carmatians did not give up the prohibition of Hajj at all except by a second mediation, and in exchange for taking another step unprecedented historically as their previous actions, which is taking fees on pilgrims to allow them to cross; He said - in his history - that the captain of the Alevi’s head in Kufa, Abu Ali Omar bin Yahya (d. 350 AH / 864 CE), corresponded to the year 327 AH / 939 CE, the leader of the Carmatians, Abu Taher al-Janabi, proposing to him that “the way for the pilgrims to be released on a taxpayer (= tax) was taken from them, and Abu He purified and praised his religion, and he answered it to that and took the pilgrimage from pilgrims, and he was not entrusted with it in Islam. But we find the danger of them preventing Hajj coming back at the end of the century. In 385 AH / 995AD, "Al-Hajj returned to Baghdad, and no one from Hajj from Iraq feared the Carmatians"; According to Ibn Tigray Bardi in 'The Bright Stars'.

A priority for the resistance,
just as the bloody political struggle - over and around the Al-Haramain region - has caused pilgrimages to be disrupted for centuries. The foreign invasions of the region had a large share of that. In the year 615 AH / 1218AD, the Mongols began their exodus from Mongolia and northern China to eliminate the neighboring algorithm in Turkestan and Central Asia, in preparation for their occupation of all regions of Iran and their attack on the center of the Abbasid caliphate in Iraq. This exit was a major reason for the pilgrim's knee coming from Khorasan and beyond for a number of years. In 617 AH / 1220AD the results of this conquest began to appear successively, so that - as Abu Shama al-Maqdisi (d. 665 AH / 1277 CE) says in Al-Dhail on Al-Rawdatain - that year, "no one did Hajj pilgrimage because of the Tatars."

In the following pilgrimage season in the year 618 AH / 1221AD, “Nobody from the countries of the Al-Ajam, nor from these two, nor from the two people of Hajj, made pilgrimages, because of the fear of the way of the spread of infidels in the country and its aftermath”; Al-Jazari reported. For the following years (615–628 AH / 1218-1231 AD), Hajj remained elusive to millions of people in those areas; Rather, Imam Ibn Katheer tells us that "after the year (= 628 AH / 1231 CE), people did not make pilgrimages to many wars, and fear of the Tatars and the Franks!"

Then the year 630 AH / 1233AD and what followed was the beginning of the devastating Tatar attacks on Iraq, with which the authorities were forced to prevent the Iraqis from going out for the Hajj, and therefore "the riders of Iraq in these years did not perform the Hajj interest in the matter of the Tatar"; According to the gold in the 'History of Islam'. In 634 AH / 1237 AD, al-Fassi said, "He did not perform Hajj ... Iraq rode, and the Iraqis did not perform the Hajj for five consecutive years after this year, from the year of thirty-five to the year of forty [six hundred]." This is confirmed by Al-Dhahabi by saying that "no one also performed Hajj in [this] year (= 635 AH / 1238 CE) from Iraq because of the breaking of the Tatars of the caliph's caliph, and taking Irbil last year."

The decision of the Abbasid Caliph Al-Mustansir Billah (d. 640 AH / 1243 CE) in front of the Mongol attacks was to establish a jihadi priority for the resistance, requiring the participation of all in the defense of Iraq and the capital Baghdad, even if the aversion to jihad was at the expense of al-Nafrah to Hajj. Hence, in “the year of thirty-four and six hundred Iraqi pilgrims did not perform Hajj because the Tatars entered Baghdad, so [the caliph] Al-Mustansir gathered the scholars and asked them to leave the Hajj for jihad, so they missed it.” As reported by Al-Jazari in 'Al-Durar Al-Farida'.

Despite the death of Al-Mustansir in 640 AH / 1243AD, the pilgrimage of the Iraqis continued to be disrupted until 650 AH / 1252 CE, according to the tribe of Ibn al-Jawzi, a contemporary of these events, by saying that in 650 AH / 1252 CE, people performed Hajj from Baghdad after ten years had invalidated the pilgrimage in it since Al-Mustansir’s death And to this year! "

A new arrival.
In the end, the Mongols brought down the Abbasid caliphate in the beginning of the year 656 AH / 1258 AD, controlling the rest of Iraq and the Levant in the following year, and they tried to extend westward, and the Mamluks, who came from Egypt, returned them on their heels to Iraq. Meanwhile, Iraqi riders remained idle for the ritual pilgrimage due to the Mongol occupation of their country for a full ten years; In “The year of six and six [six hundred], the Iraqi [rakab] made Hajj from Baghdad, which is the first pilgrimage for Hajj after the Tatars won over Baghdad” in the year 656 AH / 1258 AD; Al-Jazari also mentioned.

Despite the capture of the stable of the Abbasid Caliphate by the Mongols, the founders of the Ilkhanic Mongolian state, and their conversion to Islam since the beginning of the eighth century AH; The struggle of their princes over the throne after the death of Sultan Abi Saeed Khadbanda (or Kharbanda) in 736 AH / 1336AD again led to the nullification of the organization of the Iraqi rides to the pilgrimage, which El Fassi records by saying that in “thirty-six and seven hundred years the pilgrim’s Iraqi pilgrimage… did not die Sultan Abi Saeed bin Kharbanda, king of the Iraqis and the word difference after him, and the interruption of Hajj from the Iraqis lasted for many years.

From the womb of the Ilkhanites, the Mongol Timurids - in Central Asia and their capital, Samarkand - led by the Uzbek leader Tamerlane (d. 807 AH / 1405 CE) came out, that lame thug who invaded the Levant in the year 802 AH / 1399 AD and Iraq 803 AH / 1400 AD then invaded Anatolia 805 AH / 1402 CE; He destroyed many buildings and committed the largest massacres at that time. The most famous of them was the Damascus massacre and fire; So, in the year eighty-three, nobody pilgrimages to the Levant on the usual road, and that was because Tamerlane went to the Levant in this year and seized it and destroyed it; and what happened from the devastation in Damascus was more than in other Levant countries due to the burning of the Tatars when they seized it. According to El Fassi.

And in those same years; Al-Maqrizi (d. 845 AH / 1441 A.D.) - in his book 'The Conduct' - tells us that in 804 AH / 1401 A.D. “Nobody from the Levant, Iraq, or Yemen did not perform this year,” without specifying a reason for that, as it was probably linked to the Timorese wars and attacks that continued with After that, the Iraqis had to nullify their pilgrimage in some years. “The Iraqis did not perform Hajj from Baghdad in the year twenty-eight hundred, and perhaps the reason for that was said that King Shah Rukh bin Tamerlane (d. 851 AH / 1447 CE) took [the city of] Tabriz from Qara We will recognize [the Turkmen] the father of the owner of Baghdad. " According to El Fassi.

Shah Rukh's threat continued for years after that. In 824 AH / 1421AD, "no pilgrimage from Iraq or Yemen has anyone." As Ibn Fahd al-Makki (d. 885 AH / 1480 CE) says in "Ittihad al-Rawi with the news of Umm al-Qura." The partial interruption of the Hajj season also continued two centuries later. This self-taught Al-Makki tells us about his observations during the Hajj season in the year 1078 AH / 1668 A.D., and he says that on the 5th of Dhu al-Hijjah he entered Makkah (the Egyptian Al-Mahmal) (= the official Hajj delegation) and the pilgrims were in this year a few .., and on the eighth day he entered Al-Shami, Al-Yamani and Al-Madani .. And as for the people of Iraq, the people of Najd, the people of Hijaz and the rest of the Arabs [P], they did not perform Hajj, because of the fatigue, hunger, and fear of dying that happened to them (= sleep) !!

Unfair royalties
The factors that impede the pilgrimage - in whole or in part - were not limited to the grave security conditions created by the conflicts of the major influence game between the owners of armies and thrones; Rather, it was often accompanied or disputed by another social security factor, albeit inferior, which is the chronic imbalance in road security with the emergence of the Arabs looking for pilgrims' money in times of relaxation of the grip of the authorities in the central capitals. Therefore, these thieves were among the most prominent factors in the interruption of the Hajj, whether for those coming from Central Asia to Baghdad to join the Iraqi riders, or those coming from and around Anatolia to join the Levantine Race, or those arriving from Andalusia, Morocco and African countries to accompany the Egyptian rode, and even those coming from the South axis where To whom.

The pilgrims suffered severely from the way the Arabs cut their paths and assaulted their souls and properties; One of the reasons that governments were satisfied with this sector was the success of governments in confronting these sectors. Among the examples of this is what Imam Ibn Asaker (d. 571 AH / 1175 AD) reported in the 'History of Damascus' - that in 272 AH / 886AD the emir of Egypt Khimarawiyyah Ibn Tulun (d. 282 AH / 896 CE) was assigned to the Turkish leader Saad Al-Aser (d. 273 AH / 887AD) The state of Damascus, so one of his greatest accomplishments was that "he opened the way of the Levant to the pilgrim because the Arabs had overcome the road before the province of Saad, and he had championed the pilgrimage through the Levant three years, so Saad went out to the Arabs and their reality and killed them a great creation, and opened the way to the pilgrim .. And loved him The people of Damascus "for that, until Al-Dhahabi described him - in 'The History of Islam' - as" he was a noble, just, beloved of the people of Damascus "!

Despite the attempts of the central authorities affiliated with the Hijaz region - whether in Iraq, Egypt, or others - to eliminate by military force the tampering of the Arabs with pilgrims; This did not deter the aggressors from the bandits and others, whether inside the Arabian Peninsula or on the road before reaching it. Ibn al-Jawzi says that in 361 AH / 972 CE, “Al-Hajj’s books stated that Bani Hilal intercepted them, and they killed a lot of people, and the Hajj was disrupted, and only those who went along with the Sharif Abu Ahmad al-Musawi (d. 400 AH / 1010AD) were greeted on the road to Medina and their Hajj was completed.”

Al-Maqrizi informs us - in 'Al-Hanafha’s Preaching' - that in Dhu al-Qi'dah 415 AH / 1025 CE, the Moroccan rode arrived as usual to Egypt, then "The pilgrim of the Moroccans went to Mecca, and none of the people of Egypt accompanied them; Asaker] Caesarea and slaves were among them.… [Then] those who left the pilgrims of the Moroccans returned after they were looted, wounded and robbed, so no one from this year performed Hajj from Egypt. ” Ibn al-Jawzi - in his mention of the events of the year 422 AH / 1032 CE - says that "in this year people did not make pilgrimages to Khurasan and Iraq because of the interruption of roads and the increase in turmoil!"

The Abbasids and others, in the face of these repeated annual calamities, found nothing but submission to the demands of the bandits; They used to give them known money as a royalty in order to secure the pilgrims route instead of assault, theft and killing, except that the delay or damage of these funds - before they reached the leaders of these sectors - was one of the great excuses that prevent Hajj. Among the famous Arab leaders Al-Asafir Al-Mutafarif (d. 410 AH / 1020AD) or Al-Asafir Al-Arabi, whom the historian Ibn Al-Atheer describes as "he was hurting the pilgrim in their path"!

And this historian states that in 384 AH / 995AD, the pilgrims returned from Al-Thaalabiyah (= Bida Khadra, which is today in the region of Hail, north of Saudi Arabia). No one from Iraq and the Levant did pilgrimage, and the reason for their return was that Al-Asifir, the Emir of the Arabs, intercepted them. He said: The dirham sent by the Sultan in the first year was a click. (= Slug) coated (= adulterated), and I want to compensate, so the conversation (= negotiations) and correspondence became long, and the time was short on the pilgrims so they went back to their country and did not perform Hajj!

For a "noble" robbery,
while harming pilgrims is the custom of this Arab prince; History recorded for him a "noble" stance with the Iraqi pilgrims in one of the seasons after his religious affection found his stimulus; Ibn al-Jawzi narrated - in 'Al-regular' - that in the year 394 AH / 1004AD, there were two young reciters in the sentence of al-Hajj: Abu al-Husayn ibn al-Rafa and Abu Abdullah ibn al-Zajaji, and they were among the best people to recite [the Qur’an]; and he objected [the way] to Hajj al-Asifar The hypocrites and besieged them .. He relied on their plunder, and they said: Who goes to him and decides with him something to give him [him]? They delegated (= chose) Abu Al-Hussein [bin] Al-Rafa and Abu Abdullah Al-Zajaji, so they entered him and read [the Qur’an] in his hands, and he said [to them] How did you live in Baghdad? Then they said: Yes, live ..! And he said: Did they give you a thousand thousand dinars for you in Surra? And they said: No, not a thousand dinars in a place [one]! He said: I have endowed you with the pilgrim and their money, [P] that is more than One thousand thousand dinars (= today about 167 million US dollars), so they thanked him and left, and he fulfilled this pilgrimage !!

The leader of the Arabs in Badia, north of the Arabian Peninsula, and the regions of Palestine and Jordan, Mufrij bin Daghfal bin Al-Jarrah Al-Ta’i (d. 404 AH / 1014 AD) was one of the most famous rebels in the late fourth century AH; He would cut roads and bargain for money, otherwise he would be killed without mercy. So what Ibn al-Jawzi narrates - in 'Al-regular' - that in 379 AH / 990 CE, the news was reported in Muharram that Ibn al-Jarrah al-Ta’i had gone out to the pilgrim between Samara and Fayed (today they are in Hail, Saudi Arabia) and relegated them, and then reconciled them to three hundred thousand dirhams and some Egyptian clothing and luggage Yemeni, so take it and leave "!!

The attacks of Al-Ta’i, which has become a mere mention of his name, have been repeated for the pilgrims convoys coming from Iraq, the Levant and Egypt for a long time. In the year 397 AH / 1007AD, a black wind blew on the pilgrims that darkened the land, and people did not see each other, and they were severely thirsty, and Ibn Al-Jarrah Al-Ta’i prevented them from marching to take money from them, so the time wasted on them and they did not perform Hajj. According to Ibn Al-Atheer.

In the year 409 AH / 1019 CE, the pilgrims of Iraq came out, "and the Arabs (= Arabs) intercepted them between the palace and the Hajar (today the town of Al-Baath in Hail Saudi Arabia), and sought from them an increase in their fees, so they returned from the palace and the hero of Hajj this year." According to El Fassi in "Healing Al-Gharam". And al-Dhahabi quotes - in the 'History of Islam' - that in 424 AH / 1034 AD, neither the Iraqis nor the Egyptians made pilgrimages for fear of the [Arab] Badia, and the pilgrims of Basra - along with those who guard them (= guards them) - so they betrayed them and plundered them !!

Thus, the attack of some Arab princes on the caravans of pilgrims remained the biggest obsession - from the beginning of the Islamic Middle Ages until the early modern era - haunting pilgrims and bedding them, and was a major factor in nullifying the rituals of pilgrims traveling to many countries. It was remarkable that a number of the princes of the cities of Hijaz - such as Yanbu and Mecca - participated in the attack on the pilgrims and looting their convoys, especially in moments of weakness of the central authorities in Baghdad, Damascus or Cairo; We have already mentioned what happened at the height of the Fatimid / Abbasid disputes, when the Emir of Mecca, Muhammad ibn Abi Hashem, committed the Hajj ritual in the year 486 AH / 1093AD.

According to Al-Jazari, the opposition of the Arab princes to the caravans of pilgrims was repeated in the year 631 AH / 1234 AD, where "the pilgrimage of Iraq and their emir Shams al-Din Aslan Takin (d. After 638 AH / 1241 CE) returned from a soft position - breaking the lame - for lack of water, and they suffered great hardship, because the Arabs are good They silenced (= covered) the wells ... on the way to the Hijaz, and they and them chatted about making a bid (= paying the royalty) until time was short and they returned "to Iraq. In light of the weak grip of the Mamluk Sultans of Egypt on the Hijaz, Ibn Shaheen al-Malti (d. 920 AH / 1515 CE) states - in 'Neel Al-Amal' - that the year 828 AH / 1425AD was passed. "No one did Hajj from Iraq, and they were told that the reason for their obstruction [was] a fear for themselves from the future of the Prince of Yanbu, because he was turning to The pilgrim's path to corruption he does! "

Group paths
Water scarcity in the way of Hajj has been one of the main reasons for canceling its performance for centuries, most of which were exacerbated by thirst crises, especially in the deserts of Arabia. And in the news of great significance here, given that it was at the height of the prosperity and power of the Abbasid state; Ibn Saad (d. 230 AH / 845 CE) narrates - in the 'Great Classes' - that in 168 AH / 785 CE "[the Abbasid Caliph] al-Mahdi (d. 169 AH / 786AD) went out to want a pilgrimage ... so the water was on the way a little, so the Mahdi feared on those with thirst, So he returned from the road and did not perform Hajj that year.

This happens even though the historian Ibn Al-Atheer tells us that the caliphs at that time had an employee called "the caretakers of the houses", and El-Fassi explains the nature of his job by saying that "the caliphs were built for them - in every house they land on the way to Mecca - a house, and prepares for them all other things that are needed for the curtains and brushes And utensils, etc. ", and the responsibility of the" house keepers "was to supervise these breaks, and protect them, as" ordinary people would not enter the houses "!!

On the impact of water scarcity on the regular pilgrims' completion of their holy journey; Al-Dhahabi informs us - in 'Al-Abar' - that in 363 AH / 974 AD, "the riders of Iraq did not perform Hajj because they reached Samara, so they saw the crescent of Dhu al-Hijjah and knew that there was no water on the way. So they adjusted to the city of the Prophet, may God bless him and grant him peace" and did not do Hajj. It is also mentioned - in “History of Islam” - that in 406 AH / 1016AD, the news came to Baghdad - after it was late - with the destruction of many pilgrims, and they were twenty thousand, six thousand of whom were recognized, and that the matter intensified with them and thirst until they drank the camels of camels, and no one did Hajj in this year". In the year 504 AH / 1110AD, Haji Khurasan arrived in Baghdad, and then they went to Kufa, and they were told: The road does not have water, so they returned and no one did Hajj from them. According to Ibn al-Jawzi in the 'regular'.

And in some years, pilgrims met death by thirst and murder together; The Imam Al-Dhahabi presents - in 'History of Islam' - the news of the Hajj season in the year 357 AH / 968 CE, saying: "The pilgrimage in the year was difficult to the end because of the thirst and killing inflicted upon them. The pilgrims of Khurasan died above the five thousand ... With thirst, when they got to Mecca, the Talhis came out And the Bakrites [of the Qurayshites] put the sword in pilgrims, and took the knees with what they contained, and no pilgrims from Egypt or the Levant did anyone! And the pilgrims of Morocco were a creation, so he returned with them a creation from the merchants and they were taken, so he said: He was taken to a merchant who possessed goods of about two hundred thousand dinars (= today 33 million Almost US dollars), for we belong to God and to Him we shall return

The conditions of the pilgrimage east and west have remained an extreme tragedy transmitted by generations and passengers. Here, Al-Jazari talks - in 'Al-Durar Al-Fareeda, organized in the Hajj News and the Great Road of Makkah' - about the suffering of the Egyptian pilgrims and the subsequent African passengers in it in the year 966 AH / 1559 A.D., and he says that when they left Cairo, "poisoned hot winds blew upon them, and the water was in the wells Slightly and variable, it necessitated [that] the death of groups of the poor and the infantry, and whoever affected it! "

One of the effects of this suffering is that the proverb has often been struck with the dirtiness of the "pilgrimage path" water, which pilgrims are unable to drink. Here is Abu Ishaq Al-Batwat (d. 718 AH / 1319AD) stating - in "deceiving the clear characteristics" - the words of one of the poets "blasphemes a friend of his sleeper," likening his need to accompany him - despite his reprehensible qualities - with the water of the Hajj road:
and his bad face is my height. ** And in his mouth is a
secret drum that is struck with water as "the path of the pilgrim" in every manhole. ** He is vilified for what he was and is drunk!

We see that the tragedy continues in later times and the writers described it, so that the Moroccan traveler Aba Salem Al-Ayashi (d. 1090 AH / 1679 AD) was with the Moroccan pilgrims riding the Egyptian rider in the year 1064 AH / 1654 AD, and they encountered a moderate day and fresh water while they were walking in the Sinai region, and they did not Al-Ayyashi misses the impression of this, so he wrote about his journey 'water of the tables': “The air was cold, the water was fresh, and the people were walking slowly, very flat, and I was telling our friends joking: Whoever counted this day from the path of the path has wronged him, because he violated the path In all its descriptions, the path of the trail is known for ugly water, free and fear, and this day is not the case! "

Disruptive imperatives were the road troubles - from increased thirst, security disorder, long distances, and time - and their impact on pilgrims coming from earthly crusts, especially from the far east of the Islamic world, where the Hanafi school of thought prevails in the first and the Maliki in the second; One of the most prominent reasons why the jurists - especially those two doctrines - touched on the issue of "road safety" and its necessity to perform the duty. The Hanafi saw - according to the correctness of their sayings according to Imam al-Kasani (d. 587 AH / 1191AD) in 'Bada'i al-Sana’i' - that "the security of the road is from the obligatory streaks ... [it is] like the increase and the departure .., because God Almighty is the condition of being able [for Hajj to be performed] And there is no ability without the security of the road, nor can we without the excess and the traveler. "

As for the people of Morocco and Andalusia, the distance and the roughness of the road in the land and the Mediterranean, and the large number of accidents of pilgrims losing and dying in the road and deserts, either thirst or starvation or the presence of bandits; They pushed their scholars from the Malikis to issue several fatwas dealing with the issue of "dropping the pilgrimage" on Moroccans. Including a famous fatwa by Sheikh Zarrouk al-Fassi al-Maliki (d. 899 AH / 1495 CE) transmitted by Al-Rutani Al-Rutani (d. 954 AH / 1548 CE) in the “Talents of Galilee”, and he says: “The security of the road that is one of the provisions of power is lost .., [and transferred] from Al-Mazri (D. 536 AH / 1141AD) that Sheikh Aba Al-Walid (Ibn Rushd Al-Jaddat, d. 520 AH / 1126AD) stated that Hajj fell for the people of Al-Andalus, and that Tartushi (T520AH / 1126AD) stated that it is forbidden to the people of Morocco .., [and some of them] said: I met in The way I did not think that the pilgrimage with him fell from the people of Morocco, but rather forbidden !!

Perhaps the journeys of Moroccans and Andalusians - which are in our hands today - show the magnitude of what they were throwing in the tracks and kingdoms during their trip to the Two Holy Places; They have always met in the city of Qus in Upper Egypt, as - as Ibn Jubeir al-Andalusi (d. 588 AH / 1193AD) says on his journey - is "a meeting place for Moroccan, Egyptian, and Alexandrian pilgrims and those who contact them, and from them they win (= they enter the bidding) in a deserted desert, and to them their coup in their chest (= Their return) from Hajj. And this traveler, the jurist, adds that, "Perhaps some of the pilgrims are arbitrary, who ignorant (= the desert) is on his feet, and he will be lost and thirsty, and he who delivers from them arrives to Atheeb as if he was a propagator of a shroud, we have seen from them for the duration of our shrine standing people who have arrived in this capacity!"

The issue of "road security" continued to haunt pilgrims and scholars alike until the beginning of the twentieth century, and it was raised from time to time; Because of the emergence of the First World War (1914-1918), and the emergence of diseases and plagues, and the harm this may cause to pilgrims; A question came from the Egyptian Ministry of Interior - dated 06/06/1915 - to the Mufti of Egypt at the time, Sheikh Muhammad Bakhit Al-Mutai (d. 1354 AH / 1935 CE), which stated: "We take note of your virtue that when the European War erupted last year, it became difficult to travel to Unsafe for the following reasons, "and the letter mentioned such difficulties as the lack of ships, and the government's inability to provide health and financial care and others.

The answer of Sheikh Al-Mutayi - according to the fatwa recorded in the Egyptian Fatwa House with "Serial Number: 276" published on its website entitled: "Hajj with a danger to pilgrims" - that "the government and this case may give sufficient advice to Egyptian pilgrims to postpone their pilgrimage for the next year, for example, Until the dangers go away and the security of the road that is necessary in the necessity of Hajj is fulfilled. ”Al-Mutai recited in his fatwa on what we have previously mentioned of the Hanafi school of thought that provides“ road security at the time of the people of the country ”going to Hajj.