The haj pilgrimage: A social and global vision<\/p>\n
By A Chaedar Alwasilah<\/p>\n
BANDUNG (JP): This year 71,078 Indonesians will perform the
\nannual haj pilgrimage to the holy land of Mecca. This figure is
\nabout one third the number of pilgrims last year. Undoubtedly,
\nthe prolonged economic crisis accounts for the dwindling numbers.
\nMinister Muhammad Yunus, haj group leader, advised the pilgrims
\nas guests of Allah, to be sincere in their worship and take into
\naccount the economic and political upheavals in Indonesia.<\/p>\n
Unfortunately, many Indonesians see nothing special in the
\nobligation; many of them take it for granted. Money permitting,
\nMuslims are obliged to perform the pilgrimage. However, with
\n60.42 percent of the population (around 132 million) now living
\nbelow the poverty line, participants should recognize the haj
\npilgrimage stands out as the most costly, if not luxurious, form
\nof worship ordained in Islamic jurisprudence. The pilgrims are
\nnot unreasonably perceived as the few richest Muslims in the
\ncountry. As the majority ethnic group in the country, Muslims
\nshould realize that, many of their fellow Muslims are suffering
\nin the economic crisis<\/p>\n
A theory exists that the difference between Muslim culture and
\nworship is the latter is executed with full consciousness as part
\nof an obligation, submission and devotion to Allah Almighty. This
\nconsciousness is established only when people fully understand
\nthe rules, procedures and significance of worship. Without such
\nconsciousness, the haj is simply an extravagant tour to another
\npart of the globe.<\/p>\n
Islam is like a pyramid. On top is the haj whose strength
\ndepends on components underneath. The haj is the fifth pillar of
\nIslam, implying that haj pilgrims are Muslims who regularly and
\nsteadfastly perform the other four tenets.<\/p>\n
These tenets comprise: syahadat (a testimony of belief in
\nAllah and Muhammad as His messenger), shalat (five daily
\nprayers), shaum (fasting in Ramadhan) and zakat (raising alms for
\nthe needy). Failure to perform any of the requirements will
\nminimize, if not invalidate, the significance of the haj. Thus,
\nperforming the zakat, namely contributing to charities, should
\ntake precedence over the haj.<\/p>\n
As the economic crisis continues to bite, the mass media
\ncontinues to feature throngs of people jostling each other for
\nsubsidized food and other essential goods. We see elementary
\nschool children using their free time to help their struggling
\nparent's business and roving street musicians at traffic lights.<\/p>\n
All the above are a common sight almost everywhere in the
\ncountry. Who should help alleviate these Muslims from their
\nsufferings, hardships and famine? Through zakat, Allah Almighty
\ncommands mankind to be sensitive, tolerant and caring toward
\nthose marginalized in the community, who too often fall victim to
\neconomic policies perpetrated by the few .<\/p>\n
Prophet Muhammad himself performed the haj only once in his
\nlifetime. This suggests that multiple haj are not inherently
\ncommendable. Helping victims of the economic crisis is much more
\nadmirable and significant in the eyes of humankind and even Allah
\nAlmighty, as it helps alleviate human dignity. As the hadits
\n(tradition) says, Muslims are fellow brethren. Muslims are like a
\nbody; when a part of the body aches, the whole body is painful.<\/p>\n
Among the five pillars of Islam, it is the haj that promotes
\nglobal understanding most, yet such understanding presupposes
\nlocal or national understanding. It is a philosophy of
\nglobalization introduced by Prophet Muhammad about 15 centuries
\nago. He himself was proclaimed by Allah Almighty as rahmatan lil
\nalamin (mercy for the whole universe). He was a perfect person
\nwith a global vision who taught his followers to envision global
\ninterdependence and competition. The haj is an institution of
\nglobal education. A description of the most salient points of the
\nhaj follow.<\/p>\n
* Internationalism<\/p>\n
The haj is one of the most remarkable religious phenomena in
\nthe world. Every year more than a million people come together.
\nIt promotes intercultural, interethnic and interlinguistic
\ncommunication and understanding. It emphasizes the importance of
\ninternational cooperation and understanding of others.
\nEthnocentrism is disliked, while learning foreign languages is
\ncherished. Muslims are urged to benefit from the signs of God in
\nall parts of the world. Nothing is wrong with learning from and
\ncooperating with others, including non-Muslims.<\/p>\n
* Tolerance for difference<\/p>\n
In a gathering individual differences are easily identifiable.
\nThe haj gathering convinces pilgrims that differences do exist
\nand it would be unthinkable to remove them. The encounter teaches
\nthat despite such differences, humankind can be unified and
\nstrive for the same end, namely, seeking the favor of Allah
\nAlmighty. Translated into national contexts, developing a nation
\ndoes not entail eradication of individual and group differences.
\nInstead, it is meant to be an accumulative and collective effort
\nand commitment to seeking common goals. These common goals are
\nonly made possible through deliberation. In other words,
\ntolerance as prescribed by the haj, is without doubt the root of
\ndemocracy.<\/p>\n
* Equality<\/p>\n
On the day of wukuf (standing) on the Plain of Arafah, all
\npilgrims assemble together dressed uniformly in two pieces of
\nseamless white cotton terry cloth, bareheaded and wearing
\nsandals. Regardless of origin, race, nationality, skin color,
\nsocial status and language, all human beings are the same. The
\nmost favored ones before Allah Almighty are those who fear Him
\nmost. The haj broadcasts that there is no reason for anyone to
\nfeel superior to others. Superiority is human, superficial and
\nrelative. Accordingly, imperialism and colonialism contradict the
\nessence of equality.<\/p>\n
* Discipline<\/p>\n
As prescribed in the Koran, the haj is scheduled for certain
\ntimes and places. As in the case of daily prayers and fasting
\nduring Ramadhan, it consists of a series of rituals exemplified
\nby Prophet Muhammad. As an international travel pilgrimage, haj
\nmanagement should follow international regulations. Pilgrims must
\naccept all laws and regulations imposed. The haj teaches Muslims
\nto abide by regulations and laws in personal, group, national and
\ninternational contexts.<\/p>\n
* Appreciation of history and the future<\/p>\n
The haj is a series of rituals reminiscent of historical facts
\nand events that occurred in early times in the history of
\nhumankind. The Plain of Arafah, for example, is the site where
\nAdam and Eve were reunited. The huge gathering reminds pilgrims
\nthat in the akhirat (hereafter), all humans will assemble and
\nwait for God to summon them. Each individual will be held
\nresponsible for activities in their life. This suggests that the
\nhaj instructs Muslims to develop an ethical attitude toward the
\npast and future. History makes them knowledgeable and the future
\nmakes them responsible.<\/p>\n
In April this year, 71,078 pilgrims will return home, joining
\ntheir fellow brethren who have journeyed to the same sacred and
\nblessed region in Arabia. Indonesian Muslims who are influential
\neconomically and steadfast spiritually are a select few.<\/p>\n
All pilgrims are born anew as individuals trained to be
\ndiscerning not only in a national capacity but also in an
\ninternational one. They are Indonesian citizens characterized by
\na tolerance for difference, discipline, an understanding of
\nhistory, enthusiasm for the future and belief in equality.<\/p>\n
Prior to the economic crisis, this country welcomed
\napproximately 200,000 new haji annually. Indonesia is proud to be
\na country from which a large number of Mecca pilgrims originate.
\nMillions of Indonesians have the title haji or hajah, while haj
\nassociations are widespread.<\/p>\n
We wish each and every pilgrim were true and genuine hajis
\nand demonstrated the qualities above. They could become ideal
\nmodels for Indonesian citizens restructuring a nation torn apart
\nby social bickering and infighting.<\/p>\n
The writer is a lecturer at the Graduate School of Teachers
\nTraining College in Bandung, West Java.<\/p>",
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