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| Jamarat | |
|---|---|
| Name | Jamarat |
| Location | Mecca, Saudi Arabia |
| Religious affiliation | Islam |
| Architecture type | Islamic architecture |
Jamarat The Jamarat are the three stone pillars and later constructed walls in the vicinity of Mecca associated with the ritual stoning during the annual Hajj and ʿUmrah pilgrimages. Pilgrims perform the stoning as part of a set of rites linked to the Prophet Muhammad, the Qur'an, and the legacy of Ibrahim (Abraham), reflecting narratives also present in Judaism and Christianity. The practice occurs in a specific precinct near the Masjid al-Haram and involves organized movement coordinated by Saudi authorities, international organizations, and religious scholars.
The Arabic term used locally derives from classical sources and lexicons cited by scholars such as Ibn Kathir, Al-Tabari, and Ibn Manzur. Traditional exegesis in tafsir works like Tafsir al-Jalalayn and Tafsir al-Tabari links the terminology to episodes in the Book of Genesis and narratives involving Ishmael and Hagar as recounted in Islamic tradition. Legal treatises from jurists of the Hanafi, Maliki, Shafi'i, and Hanbali schools analyze the linguistic roots in fiqh manuals by authors such as Imam al-Nawawi, Al-Ghazali, and Ibn Qudamah.
The stoning ritual references the story of Ibrahim (Abraham) and the symbolic rejection of temptation, discussed in the Qur'an and hadith collections like Sahih al-Bukhari and Sahih Muslim. Prominent scholars including Al-Bukhari, Muslim ibn al-Hajjaj, Al-Tirmidhi, and commentators such as Ibn Kathir frame the act within the broader Hajj rites codified by early Muslims and medieval jurists like Ibn Taymiyya. Major religious institutions—Al-Azhar University, Dar al-Ifta al-Misriyyah, and Saudi bodies like the Council of Senior Scholars (Saudi Arabia)—issue guidance and fatwas addressing theological interpretations. The rite is referenced in comparative religious studies alongside Hebrew Bible narratives and scholarly works by Edward Said and Karen Armstrong.
Stoning occurs during specific days in the Hajj sequence—on the 10th through the 12th (or 13th) days of the Islamic month of Dhu al-Hijjah—as set by classical calendars used by institutions like the Umm al-Qura University and organizations such as the Organization of Islamic Cooperation. Pilgrims follow protocols outlined by muftis and authorities like Majlis al-Shura (Saudi Arabia) and logistical plans coordinated with bodies including the Ministry of Hajj and Umrah (Saudi Arabia), World Health Organization, and national hajj missions from countries like Indonesia, Pakistan, Nigeria, Egypt, and Turkey. Contemporary guides produced by publishers such as Darussalam and centers like the Islamic Research Institute provide procedural details alongside rulings from authorities including Grand Mufti of Saudi Arabia and scholars at Zaytuna College.
The ritual evolved from early Islamic practice recorded by chroniclers like Ibn Ishaq and Ibn Hisham through medieval travelers such as Ibn Battuta and commentators like Al-Tabari. Ottoman administrations under Suleiman the Magnificent and later Muhammad Ali of Egypt influenced infrastructural arrangements, while colonial-era correspondents and modern historians—Wilfred Cantwell Smith, Marshall Hodgson, and Albert Hourani—trace administrative changes into the 19th and 20th centuries. The Saudi state, established by figures such as Ibn Saud and shaped by movements like the Wahhabi movement, implemented large-scale reforms, mirrored in works by scholars like Madawi Al-Rasheed and David Commins. International incidents involving pilgrim safety prompted policy shifts involving organizations like the International Red Cross and the United Nations.
The stoning precinct has been redeveloped repeatedly, with major projects undertaken by contractors and firms connected to entities like the Saudi Binladin Group, international architects influenced by SOM (Skidmore, Owings & Merrill), and planners consulting municipal bodies such as the Mecca Municipality. Structural transformations included the replacement of pillars with multi-level Jamarat Bridge complexes designed to handle large inflows, integrating engineering standards from institutions like American Society of Civil Engineers and building codes referenced by King Abdulaziz City for Science and Technology. Additions include crowd-flow corridors, surveillance systems by technology firms, medical posts staffed by organizations such as Médecins Sans Frontières and national health ministries, and transport links connecting to Mashair Railway stations and the Jeddah Islamic Port logistics network.
Notable incidents have driven reforms: stampedes and crushes recorded in modern times prompted investigations by committees including Saudi royal commissions and international safety experts from FEMA-style advisory groups and academic centers like Johns Hopkins Bloomberg School of Public Health and Imperial College London. High-casualty events led to measures advocated by crowd scientists associated with Herman Hirshberg-type research and management protocols developed in collaboration with entities such as the International Association of Emergency Managers and World Bank urban planners. Responses involved changes in scheduling, phased access by national delegations (e.g., from Bangladesh, Iran, Malaysia), enhanced emergency medical services coordinated with Saudi Red Crescent Authority, and legal inquiries referencing international human rights organizations like Amnesty International.
The rite has been depicted in travelogues by Ibn Jubayr and Richard Burton, portrayed in documentary films produced by broadcasters like BBC, PBS, and covered in journalism by outlets such as The New York Times, The Guardian, and Al Jazeera. Academic treatments appear in works by scholars including Max Weber-influenced sociologists, anthropologists like Clifford Geertz, and historians such as Thomas Arnold (historian). Artistic and literary references span authors from Naguib Mahfouz to contemporary novelists featured in The New Yorker and exhibitions at museums like the British Museum and institutions such as Smithsonian Institution explore pilgrimage themes. The ritual informs identity politics in countries with major pilgrim populations, shaping diplomatic engagement involving ministries like Ministry of Foreign Affairs (Indonesia) and transnational NGOs.