The colossal festivalization of Hajj rituals contains the spirit of ecological jihad. It’s just that, the ecological message of Hajj has not yet become mainstream in the governance, rituals and rituals of Hajj. Hajj should inflame ecological jihad.
Ironically, the interpretation of hajj is dominated by a theo-anthropocentric perspective, negating the ecocentric aspect as a foothold. The divine and human orientations are so hegemonic. The ecological dimension is submerged in the splendor of the palace of theo-spiritualism and the throne of humanity.
Hajj in the middle of an Earth that is in misery requires tactics. The ecological narrative is still the stepchild in the ‘big family’ of the pilgrimage. The cycle of the pilgrimage is still circular in the angles of spirituality, mahdah worship, legitimacy in fiqh, religiosity, health, and wellness.
The concept of ‘able’ (istitha’ah) as a condition for the obligatory pilgrimage, simply revolves around the physical, mental, and financial aspects. Hajj requires assurance that the environment, nature and the earth are maintained. Meanwhile, borrowing Nawacita’s language, “this (world) country is at a critical point in human danger caused by environmental damage.”
Unfortunately, ecological aspects have not been ‘taken into account’ in the structure of the pilgrimage. Hajj is a human journey to attend the great festival “alam raya,” as a divine masterpiece, which is systemic (tauhid), colossal (akbar), full of inspiration (ibrah), and has an impact sustainable (mabrur). Of course, festivalization will collapse if the “universe,” which is manifested in the form of the Kaaba, Shafa-Marwa Hill, Padang Arafah, Muzdalifah, and Mina, cannot be shown up on a grand theatrical stage. pilgrimage.
The impact of climate change on the Hajj is causing unrest both mentally and physically. Climate change is destroying the pillars of human civilization (Morariu, 2020). Clean water, cool air, and fresh oxygen have become difficult to access in various parts of the world. Extreme heat is scorching the earth, with an average temperature of 41-45 degrees Celsius at the Haramain. Hajj in the midst of an ecological crisis requires all parties to reconstruct the discourse on the Hajj.
Hajj should not exacerbate crises, trigger disasters, or burden the earth. Instead, it needs to be encouraged to become an energy, capital and instrument for building ecological awareness among the community. Referring to the experience in 2022, 100,000 Indonesian hajj pilgrims left behind 11 tons of consumption waste. Imagine, in 2023, with a total of 290,000 pilgrims.
How much waste will be produced? Furthermore, the impact of transportation equipment, energy, and clean water on global warming. Hajj pilgrims also like to shop for souvenirs, gifts, favors, and mementos, which ultimately add to the burden on the earth.
Hajj, with concepts and activities that are “business as usual,” is not a solution to unraveling the ecological crisis. Hajj without being accompanied by ecological awareness further aggravates the suffering of the earth. Millions of human beings gather in one area need consumption, clean water, energy, transportation, and so on. The production of waste is abundant and mounting. The pilgrimage for non-ecological jihad actually justifies the accusations of scientists such as Toynbee (1976), Gunn (1998), Moncrief (1970), Miller ((1972), and Thomas (1983), who accuse the teachings of divine religion, in which the pilgrimage rituals, as a source of natural destruction.
Lynn White Jr. (1967) in his work, The Historical Roots of Our Ecologic Crisis, considers that religious doctrine which preaches “nature was created for human prosperity” is a trigger for the destruction of various kinds of natural wealth. Prasenjit Duara (2015) in, The Crisis of Global Modernity: Asian Traditions and a Sustainable Future, has the same view. Religion as a source of ecological disaster. Humans have full authority over nature and the earth (khalifah fi al-ard). Humans, with religious justification, may use, drain and exploit nature.
This doctrine is considered as the cause of environmental damage. Of course, the accusation is not true if the hajj pilgrims have ecological behavior and awareness. Hajj should ignite ecological jihad.
Islam declares humans as khalifah fi al-ardl. It has full authority to manage natural resources. This authority is considered as a trigger for damage because humans cannot let go of lust (rafats), destructive and destructive (fusuk), and likes to fight, conflict, and debate (<i >jidal). The prohibition of rafats, fusuk, and jidal in Hajj actually has an ecological dimension.
Imam Ahmad bin Hanbal (780-855 AD) formulated the four pillars of Hajj: ihram, wukuf, tawaf, and sa’i. Throughout the pilgrimage procession, pilgrims are prohibited from rafats, fusuk, and jidal. Indulgence in lust, destroying the earth, and fighting over natural resources without thinking about future generations has become taboo.
Berihram became the starting point for ecological jihad. Pilgrims are prohibited from pulling grass, cutting trees, damaging plants, and criticizing the wind (la tasubbu al-riha). Animals should not be aimed. The birds are free to fly, eat and play without human interference. That is the land of the Haram, when you start ihram, intend and wear the attributes of Hajj, then at that time it is a guarantee of survival for humans, trees and animals.
Standing at Arafah is the pinnacle of the Hajj pyramid. Al-Hajj al-Arafah, said the Prophet. There is no pilgrimage without wukuf. Wukuf means stop. Still without motion. “Pause/wukuf” brings collective awareness of the need for a sense of silence, silence, memorial, and reflection. Without a “pause/standby” there is never any reflective-corrective action. In an ecological context, stop issuing development policies that are anti-environmental. Wukuf means stopping consumptive, exploitative, explorative policies and behaviors that damage natural resources.
Wukuf gave Ibrah that the pinnacle of achievement, splendor, and civilization of the Ummah is a zero point, a stopping point. The pinnacle of human greatness is returning to the beginning (nature). Sayyed Hossein Nasr (1997), in Man and Nature, gives advice back to nature (back to nature), living a natural, simple, as-is, and minimalist lifestyle.
Arafah is open nature, vast desert, and inclusive. Return to God as a big zero point. Back as servants, little grains that are nothingin the awesomeness of God. Back to the unity of the system (tawhid). Humans live and unite with nature (ecosystem). God, man and nature are elements that bind each other.
Wukuf reminded manunggaling kawulo lan gusti within the framework of the one universe. While exalting Allah’s name on the roof of humanity, pilgrims when standing are advised to give them a sense of comfort, prosperity and compassion. Wukuf is prohibited from injuring grass, cutting down trees, killing animals, bleeding, shedding hair, let alone killing each other. Wukuf, pillars of Hajj that support ecological awareness.
Tawaf gives a moral message that the earth is the epicenter of human life. The earth must be looked after, the earth needs to be sustainable. The continuity of the earth so that it remains comfortable, becomes a source of life, provides prosperity, and can support the continuity of life is the great teaching of the pilgrimage. Without ground to stand on (hifd al-bi’ah), the goal of sharia (al-maqasid al-shari’ah) will never be achieved. The essence of tawaf is to surround the Kaaba. Move continuously without stopping, seven rounds.
The Ka’bah, whose main material is black stone, is the house of God. People pivot around the “stone” area to recite holy mantras to Allah and strengthen social relations among humans. The “black stone” serves as the axis of human movement towards their God. This means that pilgrimage reestablishes the three axes of teo-anthro-ecocentrism. The simultaneous movement in tawaf indicates that preserving the earth requires effort.
Jihad to protect the earth, seek water sources, access to clean water, and stability in natural resources is reflected in the sa’i ritual. Hajar, the wife of Prophet Ibrahim, tirelessly searched for a source of life-giving water in the middle of the desert. The existence of Zamzam water is proof that results do not negate the process. Running in the sa’i teaches humankind to always move in search of sources of sustenance. It takes hard work to ensure that the environment, nature, and the earth as a source of life remain sustainable.
Ecologically conscious Hajj calls on the urgency of organizing, processions and Hajj rituals in a simple and environmentally friendly way. Ecological literacy for worshipers and organizers is worth starting. There is nothing wrong, renewable energy, environmentally friendly facilities, and a minimalist lifestyle (zuhud) are integrated into Hajj services.
Hajj means living disciplined, frugal, clean, efficient, and effective. Nurturing, caring for, and loving living things (mahabbah), reflective (tafakkur), and contemplating (tadabbur) on archaeological traces of the prophet’s preaching . The guest of Allah (Duyuf al-rahman) who is loved by his Master is one who can respect, protect and love nature (rahmah li al-alamin) as His creation.
Through the principle of green deen, eco-friendly pilgrimage is worth fighting for. Abd Al-Matin (2010), in Green Deen: What Islam Teaches about Protecting the Planet, gives important suggestions for worship, namely; unites God and His creation (tawhid), contemplates the Kaaba, Shafa-Marwa Hill, Arafah, Muzdalifah, and Mina as signs (verses) of God, guards (khalifah) the earth as a mandate to manage nature fairly (‘adl), balanced (mizan), for the sustainability of nature (mabrur).
Strengthening literacy alone is not enough to answer crises, disasters and climate change. Hajj as an ecological jihad requires practical, systematic, and sustainable ecological program support. Hajj has tremendous potential as a force for climate change action. The words of the Prophet, “even if tomorrow is the end of the world, while you have shoots, then plant those shoots” (HR Bukhari & Ahmad).
Imam al-Suyuti (1445-1505 AD), in al-Jami’ al-Kabir, tells of Umar bin Khattab’s instructions to someone, even though they are old, to consistently plant trees as a responsibility to look after the earth. Hajj, by the Prophet referred to as jihad la qitala fih. Jihad without war is very appropriate if interpreted as ecological jihad.
