Chapter 7 CONCLUSION
3.2 THE SPIRITUAL STATUS OF HAJJ
3.2.1 THE STATUS OF THE HAJJI IMAM
The sacred journey to Mecca was not a commonly undertaken journey, as only teachers, builders and self-employed tailors who received a substantial income, could afford to undertake this journey. There were very few pilgrims from the lower income group, and they took many years to save for this journey. Apart from having to curtail on expenses in order to save for this long sacred journey, during the 19th century until the mid 20th century, performing the hajj, also meant being absent from home for a long time.
Furthermore pilgrims had to travel by ship which in itself was a daunting task. Under these circumstances, fulfilling the hajj was a major and noteworthy event. This rarely performed act of ^ibadah (worship) conferred on the hajji a special status and virtually assured him of a leadership position.
May son refers to only four imams who had performed hajj at the time he was writing:
Samoudien, Miedien, Omar CUmar) and Gastordien, who was also known as Carel
Pilgrim. Nevertheless, the hajj as a key to entering the fraternity of Muslim leadership was unknown, until Gastordien's journey to Mecca after the abolition of slavery at the Capeinl834.2 5
Dr Shamil Jeppie of the University of Cape Town asserts that in the 19th century, the path to the position of imam was relatively open and uncontrolled. Those in line for this position were the hajji, the imam's family members, and the slave who was endowed with a religious title by his master. The last option did not apply after the abolition of slavery in 1834.26 However, the hajji imams were held in great esteem for their sacredness, and they regarded the non-hajji imams as ignorant as a self-constituted leader.27
During this period it was the hajji who occupied a unique position locally. In fact, I can recall that in the 1960s, imams at various masjids in Cape Town, who had not performed their hajj, felt uncomfortable with their position. This, despite the fact that imams enjoyed great respect in the community. Many of them eventually performed their hajj.
Dr Shamil Jeppie argues that:
"...as previously the pilgrimage was a medium through which a higher rank could be held among the imams, so in the twentieth century a longish sojourn in Mecca or anywhere else in the Middle East would qualify one for a better rating among the ^ulama" and in the community. Whereas earlier "Hajji" in front of the name was a signifies of distinctive authority, now only "shaykh" could perform that flattering function. In modern Cape Town a hierarchy of shaykh over imam was
established, and continues. New structures and hierarchies of authority were in the making but based on traditions invented in the past".
Byrne McDonnel asserts that people have explicit expectations with respect to internal as well as external changes in their lives as a result of undertaking the hajj. Normally, they expect to be closer to Allah, to be a better person, to be more knowledgeable about Islam, as well as to be honoured by their community upon their return. They feel that the hajj will free them from jealousy, hatred and impatience. It helps them to be more spiritually uplifted and to perform saldh (prayer) better, and allow them to provide a better example to the community. The status that will accrue to them is also significant, as it is evident by the high interest that they show in outward symbols of their inwardly changed condition, such as being addressed as 'hajji', to wear Arab clothing and growing a beard.
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In essence, others perceive hajjis as better Muslims
Mogahmat (Muhammad) Noor Khan's description supports Byrne McDonnel's observations about the status of the hajji:
"We had to look up to them - the hajjis. It was expected of them to know more of Islam than the ordinary Muslims, because they were hajjis. For example sitting in a company, we would request the hajji to make a du"a". In a gathering, a hajji would be requested to lead a congregational prayer. Currently, even in the presence of a shaykh, an imam and hajjis - they would ask the newly arrived hajji to lead a prayer for barakah ".30
The status accorded to the hajji-imam, divided religious scholars into two distinct classes:
the hajji-imam in contrast with the imam who had never performed hajj. Furthermore it
created a barrier between the ordinary people and Allah through the creation of a class of canonistic professionals who became the sole medium through which to petition Allah, for forgiveness of sins and salvation in the Hereafter.
Every Muslim possesses equal human dignity and enjoys a direct relationship with Allah, for He is equally accessible to His servants. As He is nearer to every man than his jugular vein,32 no person needs the imam-hajji, hajji or priest to act/pray on his behalf. It is Allah only who judges and forgives the sins of human being whomsoever is worthy. To head specific religious ceremonies such as congregational prayers, do necessitate a leader which is allowed by the sharVah. The appointment of a leader should be based on the democratic principle that anyone who is highly qualified in the sharPah and that is pious with the appropriate akhlaq (character), and not on the condition of being a hajji who might have less knowledge of the religion of Islam. Therefore, religious leadership that emerges in the Islamic society is that of guides as well as teachers and not of imam-hajjis, hajjis or priests. The best guide to follow as an example is the Prophet Muhammad (p.b.u.h.),3 who had an exalted character.34 This, in my opinion, would be the best form of status - it is not only the physical appearance of the hajjis in order to identify themselves as hajjis, that would make a difference, but rather their good character.
Every Muslim, without any considerations of race, colour, family, tribe, sex and worldly position should seek to obtain that status. The requirements for such a person is to have sound knowledge of divine guidance, and as such should be a spiritually, morally and intellectual person. Whoever acquires these criteria, will earn the awe as well as love of their fellow Muslims.35
I agree with Muhammad Salahuddin (Salah al-Din), when he said that the conferring of prophethood on Muhammad (p.b.u.h) and the approving of the status of the highest moral being for him and his saying that " / have been sent for perfection and completion of morality"36, clearly points out that the Prophet Muhammad (p.b.u.h) performed the same task which was intended in the supplication of Prophet Ibrahim as well as his son Isma'il, i.e. expounding the Oneness of Allah. This new social order was not only for the establishment of justice, peace as well as economic comfort, but it was the exceptional
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care that was taken of its absolute purity and faithfulness.
Allah has referred to innumerable benefits, which increase as a result of the performance of hajj. It is evident from the above discussion that Prophet Ibrahim did not only construct the Ka'bah as a place of worship, but as a focal point around which a social order based on the principles of tawhid (Oneness of Allah) could be brought into being. It should be a social order where Allah's authority should reign supreme. A social order in which man strives for economic happiness, brotherhood, equality, justice, peace, cultural decency and where a pure moral atmosphere should prevail.
According to Ziauddin Sardar:
"This is achieved by the performance of hajj, which is the zenith of Muslims' spiritual experience. It is a living, dynamic, operational form of the command of God: "Perform the hajj and "umrahfor Allah. Apart from the expression of the faith of the believers, the hajj is also an expression of the universal brotherhood of Islam. Here, in the Divine Audience-Hall, men and women of all races, colour, languages and countries of origin stand in complete unity and equality. All social categories, financial status, worldly power and authority evaporate"*9
His thought appears to be in accordance with former information. It is a question of morality, principles as well as dignity that are foremost, that can bring about a status that is far beyond the financial and social status of man.
In my view, while the rituals of hajj had been retained, the real spirit of the earlier hajj has been lost. The social status of the hajjis in the earlier years was a lot more evident than today, probably because of their physical appearance. This will now be discussed.