Accommodation Proximity and Rates in Makkah
The pilgrim in Makkah is accommodated in hotels situated miles from the Haram, as observed in Hajj 2025. Whether close to the Haram or distant, the rate remains fixed, even though such contracts take into account the standard of the facility, the available amenities, the distance to the Haram, and room occupancy. The location of the hotel often weighs more heavily than anything else, for it affords the pilgrim easy access to the Haram. Consequently, accommodation rates vary in line with the distance from the Haram. The pilgrim has little or no say in the choice of his hotel or its location. The Amaanah rests upon the operator, who exploits this vantage point to pursue avarice rather than the pilgrim’s comfort. Thus, irrespective of accommodation location, the rate remains the same; the pilgrim must pay. Given Nigeria’s large pilgrim numbers, property owners in Saudi Arabia are keen to drive the rate down to secure the contract. Price reductions achieved through facility inspections, negotiations, and contract signings do not reach the pilgrims; the rate remains uniform.
Quality Standards in 3-4 Star Accommodations
In 3 to 4-star accommodation, the rate is fixed per bed; thus, the Hajj operator may accommodate as many people as possible in a single room. Here, the operator should fear Allah and refrain from crowding pilgrims for the sake of comfort. In a building with a capacity for 600 pilgrims, you might find more than 700 crammed inside, to the point where moving from one bed space to another becomes almost impossible. These additional 100 bed spaces are not part of the contract and remain unaccounted for. The money for extra beds becomes someone’s cut of an Iblisian cake.
NAHCON’s Mandatory Clarity and Proximity Disclosure
NAHCON should ensure compliance and make it mandatory for Hajj operators to clearly state what the package entails, including the location of accommodation, distance to the Haram, and other relevant details. This would enable package pricing to be demarcated according to proximity to the Haram.
Mashaa’ir: The Hajj Proper and Zone Descriptions
Mashaa’ir is the Hajj proper. Why are we retained in the vicinity of Muzdalifah when our stay ought to be in Minaa? Hajj and Umrah have changed forever. The government of the Custodian of the Two Holy Mosques, King Salman bin Abdulaziz, is guiding Hajj toward digitalisation and ensuring that pilgrims obtain value for money spent on the pilgrimage.
The Tent City is divided into five zones, commonly labelled or described by colour or position. For clarity, I will reference the zones by numerals 1 through 5.
Zone 1: The closest to, or immediately surrounding, the Jamaraat facilities.
Zone 2: A short walk from Zone 1, still within a few hundred metres of the Jamaraat complex.
Zones 3–5: progressively more distant from Jamaraat, with Zone 5—the destination to which our pilgrims are consigned—being the furthest or outermost zone in Minaa.
The Case for Zone 3 Relocation
My measured submission is that our pilgrims should be liberated from the constraints that bind them to Zone 5. There is no justification to remain there for another operation. Nigerian pilgrims have paid more than enough for Hajj services; they deserve relocation to Zone 3 without incurring an extra charge within this year’s Hajj price. This zone lies nearer to the centre of Minaa, not on the fringes of Muzdalifah, and the distance to Jamaraat will be about half of what Nigerian pilgrims have endured in previous years. NAHCON should inscribe its name in gold by ensuring that our camp bookings are made under Zone 3 on the Masaar Portal.
A Call for Dignified Treatment and Accountability
This is not an excessive request. The Nigerian pilgrim has already paid sufficiently to observe his pilgrimage in modest comfort and with reduced stress, and those who profit from his payment ought to dull the sharp edges of their avarice with the fear of Allah.
Conclusion: Toward Dignified, Efficient, and Accountable Hajj Operations
In Nigeria’s pursuit of the finest Hajj operations practices, we have laid bare a landscape in which the pilgrim remains the indisputable centre of every decision, every contract, and every initiative. Across transport, accommodation, feeding, governance, and digital transformation, the through-line is clear: success is measured not by the scale of our endeavours or the speed of our processes, but by the dignity, safety, and clarity afforded to the pilgrim from departure to return.
The journey commences with timely, transparent planning. Pre-determined departure and return dates, underpinned by an automated bed-space allocation system and real-time occupancy data, will reduce bottlenecks, dispel pressure on housing in Madinah, Makkah, and Mashaa’ir, and set the tone for a respectful pilgrimage. A digital allocation tool, integrated with airline updates, can harmonise flight and lodging logistics, ensuring pilgrims are never stranded or left uncertain about where they will stay or when they depart.
Transport constitutes a critical artery that must be optimised to preserve energy for the sacred rites. The Haramain High-Speed Railway offers a compelling model for reducing fatigue and risk, provided that capacity, accessibility, and seamless integration with Masaar and flight schedules are guaranteed. Where rail capacity remains uncertain, a robust multi-modal contingency plan—without compromising the pilgrim’s comfort or dignity—will safeguard the journey against disruptions.
Feeding arrangements must be governed by integrity, consistency, and a commitment to nutritional value. The proposed shift toward hotel-based, half-board catering in Madinah (and a mirrored approach in Makkah) should be anchored by auditable contracts, floor-based service scheduling, and independent oversight to curb inefficiencies and ensure meals meet hygienic and nutritional standards. The overarching aim is to deliver reliable, high-quality meals that reflect the value the pilgrim has entrusted to the operator.
Education remains a non-negotiable pillar. Pilgrim education should be robust, proactive, and accessible, leveraging digital aids, augmented reality (AR), and virtual reality (VR) to instil understanding, confidence, and competence before departure. A well-informed pilgrim is less vulnerable to confusion, overwhelmed by logistics, or misled by miscommunication.
Governance and transparency must guide every reform. NAHCON’s regulatory role should emphasise equitable oversight, standardised package disclosures, and proximity-based pricing that reflects the real cost and quality of accommodation relative to the Haram. Operators must be bound by clear terms, verifiable standards, and accountability mechanisms that align incentives with the welfare of pilgrims rather than short-term gain.
Credit must be given to those who plan, regulate, and implement these reforms: the NAHCON leadership, state pilgrim boards and agencies, private operators, Saudi authorities, and technology partners. Their collaboration—rooted in a shared commitment to the pilgrim’s welfare—will determine the credibility and success of Nigeria’s Hajj operations.
Finally, the timetable of reform must be embraced with disciplined resolve. Timeliness, transparency, and trust are not merely aspirational values but operational imperatives. By prioritising the pilgrim’s dignity, standardising best practices, and pursuing continuous improvement, Nigeria can set a benchmark for Hajj operations that others may emulate.
In closing, let us commit to a future where every Nigerian pilgrim travels with assurance: that their departure is timely, their journey is safe and comfortable, and their return is predictable and respectful. Let accountability, ethics, and excellence define our path, and let the well-being of the pilgrim be the gauge by which all measures of success are drawn.
