Journey of Faith (part 2)

In the name of Allah most Compassionate Most Merciful

Convergence of Human Waves
During the first 13 centuries of Islam, to embark for Haj was like attempting to run an endless marathon. The journey could take years as many pilgrims were poor and had to stop en route to work and save before setting out again. Before the first half of the 19th century, a vast majority of pilgrims took the overland route to Mecca, which proved to be more arduous than the sea route. There were 3 slow moving waves of pilgrims entering Mecca during the Haj season. The first arrived by an armada of ships that ploughed the vast Indian Ocean and Arabian Sea from these locations:
1. the sprinkled archipelagos of the East Indies
2. the great inverted triangle of the Indian subcontinent
3. the coast of East Africa and the horn of Africa

The next wave, slower than the first, trotted by foot or on horse/camel caravans, bringing pilgrims from the Middle East and North Africa. Even slower is the last wave, which trudged across Central Africa.

Pilgrims on all these waves braved hardships; the adventurous overland folks had to conquer harsh terrains, fought off raids by moving tribes or found themselves just plain lost. For their sea-faring counterparts, the spectre of diseases loomed or they risked their boats and hence live being overturned by ruthless waves.

Haj in Malay Traditional texts
Early records of Haj pilgrimage from the Malay archipelago showed that pilgrimage wa a private enterprise and confined to certain classes of individuals. Before the commercialisation of the Haj in the late 19th century that enabled en masse pilgrimage to Mecca, Haj incumbents either individually or in small groups made their own arrangements for Meca. Those who went were usually men of some standing in the community – either they had the resources or they had attained a relatively high level of Islamic education.

The Malay hikayat contain some of the earliest instances of Haj in this region. Hikayat Hang Tuah (possibly first written in the 16th century) records a Haj pilgrimage in the 15th century, undertaken by Hang Tuah, a great Malay warrior. While the authenticity of both this epic and the legendary hero is debatable, the detailed account of his deeds in the Holy Land is not too far from the rituals preached to Haj pilgrims. On this basis, there were claims that Hang Tuah’s pilgrimage in the 15th century leans more towards fact than fiction. Authenticity aside, the Haj journey in Hikayat Hang Tuah is useful for its insights on the route, ports of call, places traversed and the modes of transportation. The Hikyat records Hang Tuah as taking more than 2 months to reach Jeddah, leading a fleet of 42 ships and bringing with him 1,600 followers and 16 officials. The route he took is mapped as below:
a. from Malacca to Aceh – 5 days 5 nights
b. from Aceh to Pulau Dewa – 10 days
c. from Pulau Dewa to Bab Mokha (Mocha is in Yemen. The journey from Pulau Dewa to Jeddah took 2 months).

According to Hikayat Hang Tuah, Hang Tuah’s pilgrimage was coincidental for his ultimate quest was the quasi-mythical empire of Rome and his imperial mission was to establish ties with the king of Rome and purchase weaponry. On his way to Rome, Hang Tuah called at Mecca just at the time when the Haj season was about to begin, and so he joined the pilgrims there for Haj. This is unlike other Islamic kingdoms in Indonesia whose kings consciously planned missions to Mecca with the desire to be conferred the title “Sultan” by the Great Sheriff (Syarif Besar). Their actions could be prompted by the belief that only the Great Sheriff, with his control over the holy cities of Mecca and Medina, had spiritual authority to bestow supernatural aura and power on Islamic kingdoms, although there was no such tradition in Mecca. In 1630s, competition between the king of Banten and the King of Mataram led each of the kingdoms to send holy missions to Mecca. The mission from Banten returned in 1626 while that from Mataram arrived home in 1641.