The haj pilgrimage: A social and global vision

By A Chaedar Alwasilah

BANDUNG (JP): This year 71,078 Indonesians will perform the annual haj pilgrimage to the holy land of Mecca. This figure is about one third the number of pilgrims last year. Undoubtedly, the prolonged economic crisis accounts for the dwindling numbers. Minister Muhammad Yunus, haj group leader, advised the pilgrims as guests of Allah, to be sincere in their worship and take into account the economic and political upheavals in Indonesia.

Unfortunately, many Indonesians see nothing special in the obligation; many of them take it for granted. Money permitting, Muslims are obliged to perform the pilgrimage. However, with 60.42 percent of the population (around 132 million) now living below the poverty line, participants should recognize the haj pilgrimage stands out as the most costly, if not luxurious, form of worship ordained in Islamic jurisprudence. The pilgrims are not unreasonably perceived as the few richest Muslims in the country. As the majority ethnic group in the country, Muslims should realize that, many of their fellow Muslims are suffering in the economic crisis

A theory exists that the difference between Muslim culture and worship is the latter is executed with full consciousness as part of an obligation, submission and devotion to Allah Almighty. This consciousness is established only when people fully understand the rules, procedures and significance of worship. Without such consciousness, the haj is simply an extravagant tour to another part of the globe.

Islam is like a pyramid. On top is the haj whose strength depends on components underneath. The haj is the fifth pillar of Islam, implying that haj pilgrims are Muslims who regularly and steadfastly perform the other four tenets.

These tenets comprise: syahadat (a testimony of belief in Allah and Muhammad as His messenger), shalat (five daily prayers), shaum (fasting in Ramadhan) and zakat (raising alms for the needy). Failure to perform any of the requirements will minimize, if not invalidate, the significance of the haj. Thus, performing the zakat, namely contributing to charities, should take precedence over the haj.

As the economic crisis continues to bite, the mass media continues to feature throngs of people jostling each other for subsidized food and other essential goods. We see elementary school children using their free time to help their struggling parent's business and roving street musicians at traffic lights.

All the above are a common sight almost everywhere in the country. Who should help alleviate these Muslims from their sufferings, hardships and famine? Through zakat, Allah Almighty commands mankind to be sensitive, tolerant and caring toward those marginalized in the community, who too often fall victim to economic policies perpetrated by the few .

Prophet Muhammad himself performed the haj only once in his lifetime. This suggests that multiple haj are not inherently commendable. Helping victims of the economic crisis is much more admirable and significant in the eyes of humankind and even Allah Almighty, as it helps alleviate human dignity. As the hadits (tradition) says, Muslims are fellow brethren. Muslims are like a body; when a part of the body aches, the whole body is painful.

Among the five pillars of Islam, it is the haj that promotes global understanding most, yet such understanding presupposes local or national understanding. It is a philosophy of globalization introduced by Prophet Muhammad about 15 centuries ago. He himself was proclaimed by Allah Almighty as rahmatan lil alamin (mercy for the whole universe). He was a perfect person with a global vision who taught his followers to envision global interdependence and competition. The haj is an institution of global education. A description of the most salient points of the haj follow.

* Internationalism

The haj is one of the most remarkable religious phenomena in the world. Every year more than a million people come together. It promotes intercultural, interethnic and interlinguistic communication and understanding. It emphasizes the importance of international cooperation and understanding of others. Ethnocentrism is disliked, while learning foreign languages is cherished. Muslims are urged to benefit from the signs of God in all parts of the world. Nothing is wrong with learning from and cooperating with others, including non-Muslims.

* Tolerance for difference

In a gathering individual differences are easily identifiable. The haj gathering convinces pilgrims that differences do exist and it would be unthinkable to remove them. The encounter teaches that despite such differences, humankind can be unified and strive for the same end, namely, seeking the favor of Allah Almighty. Translated into national contexts, developing a nation does not entail eradication of individual and group differences. Instead, it is meant to be an accumulative and collective effort and commitment to seeking common goals. These common goals are only made possible through deliberation. In other words, tolerance as prescribed by the haj, is without doubt the root of democracy.

* Equality

On the day of wukuf (standing) on the Plain of Arafah, all pilgrims assemble together dressed uniformly in two pieces of seamless white cotton terry cloth, bareheaded and wearing sandals. Regardless of origin, race, nationality, skin color, social status and language, all human beings are the same. The most favored ones before Allah Almighty are those who fear Him most. The haj broadcasts that there is no reason for anyone to feel superior to others. Superiority is human, superficial and relative. Accordingly, imperialism and colonialism contradict the essence of equality.

* Discipline

As prescribed in the Koran, the haj is scheduled for certain times and places. As in the case of daily prayers and fasting during Ramadhan, it consists of a series of rituals exemplified by Prophet Muhammad. As an international travel pilgrimage, haj management should follow international regulations. Pilgrims must accept all laws and regulations imposed. The haj teaches Muslims to abide by regulations and laws in personal, group, national and international contexts.

* Appreciation of history and the future

The haj is a series of rituals reminiscent of historical facts and events that occurred in early times in the history of humankind. The Plain of Arafah, for example, is the site where Adam and Eve were reunited. The huge gathering reminds pilgrims that in the akhirat (hereafter), all humans will assemble and wait for God to summon them. Each individual will be held responsible for activities in their life. This suggests that the haj instructs Muslims to develop an ethical attitude toward the past and future. History makes them knowledgeable and the future makes them responsible.

In April this year, 71,078 pilgrims will return home, joining their fellow brethren who have journeyed to the same sacred and blessed region in Arabia. Indonesian Muslims who are influential economically and steadfast spiritually are a select few.

All pilgrims are born anew as individuals trained to be discerning not only in a national capacity but also in an international one. They are Indonesian citizens characterized by a tolerance for difference, discipline, an understanding of history, enthusiasm for the future and belief in equality.

Prior to the economic crisis, this country welcomed approximately 200,000 new haji annually. Indonesia is proud to be a country from which a large number of Mecca pilgrims originate. Millions of Indonesians have the title haji or hajah, while haj associations are widespread.

We wish each and every pilgrim were true and genuine hajis and demonstrated the qualities above. They could become ideal models for Indonesian citizens restructuring a nation torn apart by social bickering and infighting.

The writer is a lecturer at the Graduate School of Teachers Training College in Bandung, West Java.