 |
| A Group of People are Participating in Halal Bihalal Activities |
BACADOLOE.COM,
- Every time Eid is over, the Indonesian people have a distinctive tradition
that is almost not found in other Muslim countries, namely halal bihalal.
This term is so attached to social life, from the living room to the office,
from the countryside to the state palace. Although it is simple in the form of
halal bihalal, it is full of deep cultural, historical and social functions.
Linguistically, the term
halal bihalal does not come from standard Arabic, but is a typical construction
that develops in Indonesian culture. In some literature, this term is
interpreted as an attempt to justify each other's mistakes, especially after carrying
out the Ramadan fast. In the view of KH Ahmad Mustofa Bisri, halal bihalal is a
form of socio-cultural reconciliation that is typical of Indonesia (Bisri,
2019).
Historical records state
that this term began to be popular during the time of President Soekarno. In
1948, to ease political tensions between elites, especially after Eid, Sukarno
asked KH Wahab Chasbullah from Nahdlatul Ulama to find a way to bring together
the nation's figures. KH Wahab then proposed the term halal bihalal as the name
of a gathering forum and the resumption of relations that had been strained
(Zuhri, 2011).
Halal bihalal has a very
important function in the social structure of Indonesian society. In Emile
Durkheim's concept, such collective rituals strengthen social solidarity and
renew the moral consensus within a community (Durkheim, 1912). Halal bihalal is
not only a forum for mutual forgiveness, but also a place for emotional and
social reconciliation.
At the micro level, halal
bihalal unites extended families and neighboring environments. At the macro
level, halal bihalal has become a symbolic political arena as seen from the
meeting of state officials, religious leaders and the wider community that emphasizes
unity after differences. Even in the world of work, this activity is a place to
rebuild the collective spirit after the long Eid holiday.
Along with the times, the
form of halal bihalal has undergone various adjustments. In the digital era and
post-pandemic, many halal bihalal events are held online. There is also a trend
of commercialization, such as the implementation of halal bihalal in star
hotels with expensive dinner and entertainment packages. Although not wrong,
this phenomenon indicates a shift from substance to more performative social
symbolism.
Not only that, social
media also plays a big role in shaping the new meaning of halal bihalal.
Uploaded greetings and photos of togetherness are part of the performance of
social identity, strengthening the image of family or professionalism, while
blurring the boundaries between piety, politeness and imagery.
In an increasingly
polarized socio-political context, halal bihalal can be a strategic space to
re-knit social cohesion. The culture of forgiveness is not just a ceremony, but
also a symbol of people's readiness to reconcile with differences, both on a personal
and collective scale. If managed inclusively, halal bihalal can even become a
medium for post-election reconciliation or other social conflicts.
Nevertheless, challenges remain. Increasing individualism, social class differences, and the loss of mutual cooperation values in some communities can reduce the authentic meaning of halal bihalal. Therefore, the preservation of this tradition must continue to be pursued, both through cultural education, strengthening social values, and through public policies that support spaces for cross-group interaction. (*)