*)By: Dr. Risman Muchtar, M.Si.
Deputy Chair of the Community Empowerment Council of the Central Executive Board of Muhammadiyah
In Indonesia, it’s common for anyone who has completed the Hajj to add “H.” for Haji or “Hj.” for Hajjah in front of their name. Many people are better known as “Pak Haji” or “Bu Hajjah” than by their actual given names. This practice has become deeply embedded in the culture of Indonesian Muslims.
But does the use of the Haji title have any basis in Islamic law, or is it simply a social tradition? The question is worth examining so Muslims can clearly separate religious teachings from cultural habits — and keep the purity and sincerity of the Hajj intact.
Hajj Is Worship, not a Title of Honor
The Quran makes it clear that Hajj is an act of devotion to Allah alone:
وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ
“Complete the Hajj and Umrah for Allah.” (QS. Al-Baqarah [2]: 196)
وَ لِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلۡبَیۡتِ مَنِ ٱسۡتَطَاعَ إِلَیۡهِ سَبِیلࣰاۚ
“Hajj to the House is a duty owed to Allah by all people who are able to undertake it.” (QS. Ali ‘Imran [3]: 97)
The phrase “lillāh” (for Allah) in these verses emphasizes that every part of the pilgrimage must be done purely for God — not to gain social status, respect, or pride among people.
From the perspective of maqāṣid al-syarī’ah (the objectives of Islamic law), the main goal of Hajj is to create a more pious, humble person who draws closer to Allah, not to create new social hierarchies.
The Prophet ﷺ and His Companions Never Used the Title
It’s noteworthy that Prophet Muhammad ﷺ performed the Farewell Hajj, as did prominent companions such as Abu Bakar, Umar, Utsman, Ali, Ibn Abbas, and Aisyah radiyallahu anhum. Yet no authentic historical record shows them adding “Al-Hajj” to their names or addressing one another with the title.
Classical hadith collections and biographies refer to scholars and companions by their names, family lineage, kunyah, or scholarly titles, not by whether they had performed Hajj. This absence suggests that using “Haji” as a title is not part of the Sunnah of the Prophet ﷺ.
A Cultural Tradition (‘Urf)
Most scholars view the practice of adding the Haji title as a matter of custom (‘urf), not a religious ritual (ta‘abbudi). Islamic jurisprudence recognizes the principle:
«الْعَادَةُ مُحَكَّمَةٌ»
“Custom is a basis for judgment.”
As long as a tradition does not contradict the Quran, Sunnah, or core principles of Sharia, it can be accepted. In Indonesia, the Haji and Hajjah titles have been used for generations as a social marker, especially since the spread of Islam and through the colonial era.
The practice is generally considered permissible (mubah) provided people do not treat it as a religious obligation.
When Titles Become a Problem
Issues arise when the Haji title turns into a symbol of prestige, status, or a way to seek admiration. The Prophet ﷺ taught:
«إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ»
“Actions are judged only by intentions.” (HR. Bukhari and Muslim)
The Quran also warns:
«فَلَا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى»
“Do not claim purity for yourselves. Allah knows best who is truly God-fearing.” (QS. An-Najm [53]: 32)
True value lies in sincerity, not public recognition.
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What Really Makes a Successful Hajj
Islam measures the success of Hajj not by the title a person carries, but by the positive change in their character and level of piety after returning from the Holy Land. The Prophet ﷺ said:
«الْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلَّا الْجَنَّةُ»
“The reward of an accepted Hajj (Hajj mabrur) is nothing but Paradise.” (HR. Bukhari and Muslim)
A Hajj mabrur is visible in increased honesty, trustworthiness, social concern, simplicity, and stronger commitment to Islamic values in daily life.
Muhammadiyah’s Perspective
According to Muhammadiyah’s tarjih methodology, the key question is whether there is clear evidence from the Quran and Sunnah supporting a practice. Since no such command exists for using the Haji title, it falls under social affairs and custom. Its ruling depends on the intention behind it. It is allowed as long as it does not involve showing off, arrogance, or the belief that it is a religious requirement. However, if it is used to project an image of piety or seek worldly honor, it risks undermining the sincerity that is the heart of Hajj.
In Conclusion
Using the titles H. or Hj. is neither required nor explicitly encouraged in Islam. It is a cultural tradition that developed among Muslim communities, including in Indonesia. It remains permissible as long as it does not contradict Islamic values.
What matters far more than any title is achieving a Hajj mabrur, a pilgrimage that produces real moral transformation, deeper faith, greater care for others, and stronger adherence to Islam.
Ultimately, a Muslim’s true worth is not measured by titles in front of their name, but by the quality of their faith, piety, and good deeds. As Allah says:
«إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ»
“Indeed, the most noble of you in the sight of Allah is the most righteous.” (QS. Al-Hujurat [49]: 13)
May every Muslim blessed with the opportunity to perform Hajj return with the true honor of a Hajj mabrur — recognized by Allah through sincerity, piety, and benefit to humanity, not merely by a title. (*)
Indonesian Version:
Hukum Memasang Gelar Haji: Antara Tradisi, Identitas dan Keikhlasan Ibadah
