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Towards a Digital Makkah – Using Immersive 3D Environments to Train and Prepare Pilgrims

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Towards a Digital Makkah – Using Immersive 3D Environments to Train and Prepare Pilgrims 1 Towards a Digital Makkah – Using Immersive 3D Environments to Train and Prepare Pilgrims Jens Schneider1, Dina Garatly2, Madhusudhanan Srinivasan2, Stephen J. Guy3, Sean Curtis3, Steven Cutchin2, Dinesh Manocha3, Ming C. Lin3, Alyn Rockwood1 1 Geometric Modeling & Scientific Visualization Research Center, KAUST, Thuwal, Kingdom of Saudi Arabia 2 Visualization Core Lab, KAUST, Thuwal, Kingdom of Saudi Arabia 3 University of North Carolina, Chapel Hill, USA 1 Abstract Due to its unique position in Islam, Makkah arguably draws more interest and attention from more people than any other city of the world. In this paper, we describe our ongoing effort to design a digital model of the core area of Makkah. We describe a crowd simulation engine that simulates tens to hundreds of thousands of pilgrims at interactive update rates. This engine also provides tools to guide crowd motion to analyze the effects of architectural changes and evacuation plans. Our framework can be used both to provide engaging tutorials on the Hajj or the Umrah, e.g. in immersive environments or videos, and to assist decision makers in solving logistic and organizatorial challenges. By using digital media to systematically gather, process, and display all information relevant to the pilgrimages to Makkah, we furthermore foster the understanding of non-muslims for the Islamic faith. The last point is important, since the seclusion of the Holy area of Makkah for sacred purposes is often misinterpreted by non-adepts as being occult or exclusionary. Keywords: Interactive virtual environments, Digital reconstruction and 3D modeling, Virtual cultural heritage. 2 1 Introduction To over a billion people worldwide Makkah is the holiest city on earth. One to Makkah, if ([حج] of the five pillars of Islam is performing the pilgrimage (Hajj able, and it is thus every Muslim‟s aspiration to visit Makkah at least once in his the lesser ,[عمرة] or her life. Furthermore, it is desirable to perform Umrah pilgrimage. While Hajj can only be performed in the time from the 8th to the 13th day of the month Dhu‟l-Hijja, the Umrah can be performed any time, but it is desirable to do so during the month of Ramadan. Annually, more than two million Muslims attend the Hajj, while the Umrah is performed by even more pilgrims. This huge influx of pilgrims has the potential to cause great logistical and organizational difficulties, and with Islam being one of the fastest growing religions, these problems will surely become more acute in the future. In this paper, we describe our ongoing effort to design a digital model of the core area of Makkah not only to train and prepare pilgrims, but also to assist decision makers in their task to solve the logistic and organizational challenges during Hajj. Digital media offers an ideal means to systematically gather, process, and display all information necessary to achieve the aforementioned goals. In the following section, we will describe the background and purpose of our two central ,[سعى] and the Sa‟i [طواف] project, in which we focus on the Tawaf rituals in both the Hajj and the Umrah. In Section 3, we will describe how our 3D model of the Holy Mosque was generated (also see Fig. 1 left). Section 4 describes our crowd simulation and guidance engine that is used to understand the complex and dense crowd flow during Hajj (also see Fig. 1 right). It furthermore allows decision makers to see how planned restructuring such as the planned architectural changes will affect the crowd patterns. In Section 5, we describe how our Visualization Lab can be used to aid planning commissions or how guided training sessions can be given to guests. We finally conclude with directions for future research. [المسجد الحر ام] Figure 1. Right: Screenshots of our model of Al-Masjed al-Haram Left: Screenshot of the crowd simulation and guidance .[الكعبت] and Al-Ka`bah engine showing 100,000 pilgrims at a campsite. 3 2 Background and Purpose In this section we give an overview of the significance and history of the Hajj and we will motivate why tools that simulate the experience of a real Hajj are beneficiary to augment—not replace—the pilgrimage. 2.1 The Hajj according to Islamic Tradition “Hajj (pilgrimage to Makkah) to the House (the Ka‟bah) is a duty that mankind owes to Allâh, those who can afford the expenses (for one‟s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allâh], then Allâh stands not in need of any of the „Âlamîn (mankind, jinn and all that exists).” (Al-Hilali & Khan, 1996, Surah 3,97) The Qur‟an clearly states that the Hajj is a mandatory obligation to Allâh as long as sufficient material means are available. It is therefore that the Hajj is performed by millions of muslims each year, all visiting Makkah within a 6 day period (8th Dhu‟l-Hijjah to 13th Dhu‟l-Hijjah). The Hajj commemorates the story of Allâh‟s messenger Ibrahim (Abraham), peace be upon him (pbuh), as it is described in both the Holy Qur‟an (Al-Hilali & Khan, 1996) and the book Genesis of the bible (King James Version). A second aspect is added by rituals that reenact the messenger Mohammad‟s (pbuh) Hajj in 631 AD (10 AH). According to Islamic tradition, Ibrahim (pbuh) a practitioner of monotheism (Surah 2,135), and he proclaims ,[ح ن يف] is a Hanîf his new faith against the will of his father and his people (Surah 21,52—70). He is also revered for building the Ka‟bah (Surah 2,127) to be the first house of worship for Allâh in the spot in which he camped with Isma‟il (Ishmael, pbuh) and Hajar (Hagar) in Makkah as per Allâh‟s command. Ibrahim (pbuh) was married to Sarah, and because of their advanced ages they were unable to conceive (King James Bible, Gen 11:29—30). Allâh granted Ibrahim (pbuh) a vision in which He commanded him to take Hajar, an Egyptian servant, to be his wife. Hajar gave birth to Isma‟il (pbuh), the direct ancestor of Allâh‟s messenger Muhammad (pbuh). Allâh then granted Ibrahim (pbuh) another vision commanding him to take Hajar and her infant child to today‟s Makkah, which at that time was a barren desert (Surah 14,37). Ibrahim (pbuh) did as commanded and left Hajar and child in the desert. When mother and child ran out of water, Hajar frantically searched for water or help, running back and forth. She climbed the two nearby hills of As-Safa and Al-Marwah repeatedly, but still could not find water. After she climbed the hills seven times, the Archangel Jibril (Gabriel, pbuh) appeared and touched the ground with his heel. In that spot a well, known today as Zamzam, miraculously appeared to save mother and child. The spot where Hajar and Isma‟il (pbuh) camped in Makkah is known as Al- Hijr, and part of it has been rebuilt throughout history, forming a small arc in front of the Ka‟bah. Immediately next to this spot, Ibrahim (pbuh) and Isma‟il 4 (pbuh) rebuilt the Ka‟bah after the first two—one built by the angels and one by Adam—had been lost. The stone on which he stood is called Maqam Ibrahim .the station of Ibrahim), and shows Ibrahim‟s (pbuh) footprints) [م قام إب راه يم] the ,[طواف] Pilgrims to Makkah are to pray two rak‟ahat here after the Tawaf circumambulation of the Ka‟bah. The search for water and the miraculous saving of Hajar and Isma‟il (pbuh) is the basis for an important ritual of the Hajj and the during which pilgrims walk between As-Safa and ,[سعى] Umrah called the Sa‟i Al-Marwah (today part of Al-Masjed Al-Haram) seven times. Also, the Sa‟i marks the end of the Umrah at which it is desirable to drink Zamzam water. 2.2 The Hajj Today Prior to Mohammad‟s (pbuh) Hajj, the Hajj had been performed by believers of a multitude of religions, to commemorate the story of Ibrahim and his covenants to Allâh. The first Muslim-only Hajj took place in 631 AD (10 AH), when the messenger Muhammad (pbuh) and his followers performed the pilgrimage. Muhammad (pbuh) cleansed the Ka‟bah and removed the many idols that were contained inside. Since that time, it has been officially impossible for non-Muslims to perform the Hajj. It is commonly believed that the Hajj dates back to the times of Ibrahim, which is sometimes estimated to be 2000 BC. While this date is disputed, it is clear that the Hajj is a very old ceremony that fosters unity and humility in the pilgrim community and has highly beneficial social effects beyond the Muslim community world-wide, as pilgrims return with an increased “belief in peace, harmony and equality among adherents of different religions” (Clingingsmith, Khawaja & Kremer, 2008). This unity is not only expressed by the uniform clothing of the pilgrims, but also in the pre-Hajj gathering at the traditional gathering points (Miqat) and the Tawaf, the circumambulation of the Ka‟bah. In this paper we focus on the Tawaf and the Sa‟i for their importance during the Hajj. Also, these two rituals involve extremely dense moving crowds (more than 6 people per square meter), a challenge for both crowd simulation and visualization. The number of Hajj attendees has generally increased (see also Fig. 2) during the last decade, resulting in about 2.5 million pilgrims in 2009 (Royal Embassy of Saudi Arabia, 1996—2010), of which 154,000 were Saudi pilgrims, 1,613,000 where foreign, and an estimated 753,000 pilgrims were without valid permits.
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