This page explains the social meaning behind the Hajj ritual, conveying the message that pilgrimage should transform the pilgrim's attitude and behaviour within their community, not merely a matter of status.
Author: Abdul Halim Fathani
Pilgrimage (Hajj) is a form of worship that has multiple dimensions: ritual, individual, political, psychological, and social. It is called ritual because Hajj is the fifth pillar of Islam that is obligatory for every Muslim who is capable (istita'a), with its performance clearly regulated in the Qur'an. Hajj as individual worship is because the success of pilgrimage is greatly determined by the spiritual quality of each Muslim in understanding the rules and requirements of performing Hajj.
Hajj is also political worship, as from preparation to implementation, the role and participation of the government (Ministry of Religious Affairs) is much needed. The psychological aspect of Hajj means that each pilgrim must have strong mental readiness to face differences in temperature, climate, and regional culture that are certainly different from the situation in Indonesia. No less important than Hajj worship is its social meaning—how pilgrims possess knowledge, understanding, and are able and willing to apply the symbolic messages of teachings in the performance of Hajj to the context of community life.
The conditions and pillars of Hajj are not merely for transcendental purposes (connection with Allah) but rather the most important is to extract the meaning behind the ritualistic symbolism of Hajj to form personality and moral relationships between human beings (connection with people). Thus, understanding and discovering the social meaning in Hajj becomes essential for all Muslims in general and pilgrims in particular.
Nowadays, pilgrimage has become a measure or parameter for seeing someone's social status. This is because someone who has performed Hajj is considered a righteous Muslim, as they have perfected their faith (in fulfilling the pillars of Islam), and economically they are considered wealthy or more than sufficient. This is the reason our society uses to assess someone who can perform Hajj. Thus, someone who has been able to perform it is considered to have 'perfected' their faith. Like the concept of balanced nutrition being complete only when all five aspects are met, the pillars of Islam are considered incomplete if Hajj has not been performed. Hajj functions as a complement to the other pillars of Islam.
It is necessary for every Muslim who hears Allah's call to the Holy Land of Makkah-Madinah to reflect on the essence and substance of Hajj amid the symbolism and formality of its conditions and pillars. It is hoped that through this deep reflection on the meaning behind it, pilgrims will find the energy of internal transformation towards the formation of ritual and social piety that becomes the measure of happiness in this world and the afterlife.
Until now, most of this community remains trapped in the symbolism of conditions and pillars, unable to uncover the substantial meaning behind them. Thus, after pilgrimage there is no internal transformation in their lives. Many people interpret Hajj only as an act of worship filled with symbolic-transcendental rituals. In other words, the designation of pilgrim for someone is only seen from their ability to depart and return to their homeland accompanied by 'typical' Hajj souvenirs (unique stories or religious experiences) in various forms. Yet, if we think and reflect, Hajj also contains much social meaning. This is based on Islam's substance as a religion of mercy for all the worlds (rahmatan lil'alamin).
Ritual piety and social piety are like two sides of the same coin that cannot be separated. Ritual piety enables someone to become socially pious, and social piety emerges because of the intensity of performing ritual. There is no ritual-transcendental aspect that is separate from social orientation. In a hadith, it is mentioned that when the Prophet was giving a sermon in the Mosque of the Prophet, he was interrupted by the angel Gabriel who uttered three supplications to Allah. The Prophet, upon hearing these supplications, affirmed them while shedding tears because of sadness. These three supplications were: 'O Allah, do not accept the fasting of those who constantly quarrel between husband and wife,' 'O Allah, do not accept the fasting of those who like to quarrel among neighbours,' 'O Allah, do not accept the fasting of those who burden their employees or household servants too heavily during the month of fasting' (Abu Su'ud, 2004). This is one indication that the acceptance of ritual worship is very much seen in its social interactions, which are always adorned with lofty morality.
Then, what about Hajj? Of course, its value and wisdom are multiplied compared to others. Therefore, pilgrims must know about it. One way is to uncover the meaning behind its conditions and pillars. The social meaning of Hajj can be taken from the series of activities performed during the pilgrimage. Among the Hajj rituals that contain social meaning (Muchit: 2003) are the following:
Ihram conveys the meaning of releasing and freeing oneself from the symbols of materialism and human ties, emptying oneself of worldly mentality, cleansing oneself from the desires of greed, arrogance, pride and tyranny. Tawaf conveys the hint of leaving an environment of uncivilized people and entering the environment of Divine connection (Rabbaniyah) full of compassion, mutual respect and honour. Before tawaf, pilgrims first stone the Jamrah as a sign of driving away the Satan who tempted the Prophet Ibrahim, the Prophet Isma'il, and Hajar. Every pilgrim must always strive to drive away Satan's temptations that dwell within themselves. Sa'i conveys the hint of willingness to carry out duties and responsibilities (walking) for the pilgrim towards things that are positive and beneficial for themselves and others. Tahallul (cutting hair) conveys the hint of purification and removal of remnants of corrupted thinking that still reside in the mind of each human being. Pilgrims who have performed tahallul must have pure, good ways of thinking and life concepts that do not deviate from social and religious ethics and norms.
The social meaning of Hajj teaches Muslims in general and pilgrims in particular to continually change their thoughts, attitudes and behaviours in ways more beneficial to society and others, and should not perceive Hajj as being for Allah alone. Rather, the most important is that Hajj is meant for fellow human beings by always protecting, respecting, honouring and upholding human dignity. The Prophet's saying in the book Ruhul Bayan Volume II: 'Hajj will not succeed for those who perform it to the Holy Land if they do not bring three things: (1) the attitude of piety that restrains them from doing what is forbidden, (2) the attitude of patience that can restrain anger, (3) and good conduct with fellow humans.'
Hajj that is able to transform the individual into a righteous and honourable person is what is called Hajj Mabrur, which in the Prophet's hadith is promised with paradise. 'Al-Hajju al-Mabrur has no reward except paradise.' Conversely, Hajj that only tends towards fulfilling obligation or has worldly pretensions and ambitions (popularity, prestige and other social status), is not so beneficial. Because it has reduced Hajj to mere ritualism without discovering its reflexive-transformative social meaning.
The author is an alumnus of the State Islamic University (UIN) Malang and an activist of the Lingkar Cendekia Kemasyarakatan (LACAK) Malang
Source: http://www.penulislepas.com/
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