Rites of haj, a brush with death

You wanted a look At Death before you faced it? Now you have seen it with your eyes (and you flinch)

-- Al Qur'an 3:143

JAKARTA (JP): Some of the rites of the annual haj pilgrimage are dress rehearsals for Judgment Day, and Allah beckons believers to flock to this rehearsal. This is why the pilgrims stream into the holy sites in the Saudi Arabian cities of Mecca and Medina chanting the talbiya, an "acquiescence", or an answer to the call:

I am here to serve you, Allah. Here I am!

I am here because nothing compares to you.

Here I am! Praise, blessings, and the kingdoms are yours.

Nothing compares to you.

Historically, however, the rites of haj are actually a re- tracing of the struggles of the Prophet Abraham, "the father of all prophets" as Moslems call him, thousands of years ago.

In the seventh century, Prophet Muhammad perfected the rites and introduced them as one of the five pillars or tenets of Islam. The fulfillment of these tenets -- the declaration of belief in Allah, the shalat or saying prayers, the fasting, giving alms and the haj pilgrimage -- differentiates Moslems from non-believers.

Haj, however, is something that a Moslem has to do only when he is physically and financially able; and he is only required to do so once in a lifetime.

"Perform the haj as I do," Prophet Muhammad said 14 centuries ago, and millions of Moslems today try to emulate him in facing the arduous rites.

Though Indonesian pilgrims spend about 40 days in Saudi Arabia, the actual haj rites only span five days, from the 9th to the 13th of the Islamic month of Dzulhijjah (which, this year, coincides with April 27 to May 1).

The first of the rites is ihram, when male pilgrims don two lengths of seamless cloth to cover their bodies.

People doing ihram may not use perfume, destroy trees, kill animals or commit any other violence, or even have sex; they are asked to watch themselves so that their every step and utterance reflects their closeness to Allah.

The second rite is wukuf or "standing " in the Plain of Arafat, some 25 km east of Mecca, on the 9th of Dzulhijjah. Pilgrims are required to be here from midday to sunset, and to spend their time meditating, reading the Qur'an or saying their prayers. They may eat and drink in moderation.

Pilgrims usually visit two historical sites here: the Jabal al-Rahmah (Mount of Mercy), a hill in the plain which people say is where Adam met Eve after years of separation, and the Namira Mosque.

Other than that and the scorching sun, nothing. Even the most hardened heart may start thinking about death; how, on Judgment Day, they will all be gathered in the scorching plain of the afterlife.

Upon the completion of the evening prayer, millions of pilgrims will march to the Muzdalifah, 5 km north of Arafat. They will spend a few hours there and collect pebbles to bring to Mina, some 9 km west of Muzdalifah, after midnight.

On the morning of the 10th Dzulhijjah, the pilgrims start the rite of stoning the jamarat, a group of three pillars, a re- enactment of Abraham's effort to chase the devil away as he was about to sacrifice his son Ishmael. The term jamarat denotes not only the pillars, but also the rite and the pebbles.

Also this morning, Moslems all over the world celebrate the Idul Adha or Islamic Day of Sacrifice, and slaughter cattle.

The stoning of the third jamarat brings the ihram period to an end, and is signified by tahalul where pilgrims cut at least three strands of their hair. Prophet Muhammad shaved his head completely.

For the next three days, the pilgrims are required to spend their time in Mina to stone the three pillars once a day. The jostling among thousands of pilgrims represents some of the most arduous exercises. Disabled people, however, may do the stoning by proxy.

Pilgrims then return to Mecca to do the thawaf, the circling of the Kaaba holy shrine seven times. Just before returning to their home countries, the pilgrims are required the perform the thawaf wada, a farewell to the House of Allah.

They are now "haj", people who have already had a brush with death, a deepened relation with Allah, an enriched spirituality. People with a strong resolution to become better Moslems. (Wisnu Pramudya/swe)