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Daftar Calhaj 2027 Diumumkan, Dahnil Minta ASN Bangun Engagement dengan Jamaah

by Reynand Wu July 20, 2026

written by Reynand Wu

JAKARTA – Deputy Minister of Hajj and Umrah (Wamenhaj) Dahnil Anzar Simanjuntak has issued a directive calling on all civil servants (ASN) within the Ministry of Hajj and Umrah (Kemenhaj) to cultivate robust engagement and intensive communication with prospective Hajj pilgrims from the earliest stages of their journey. The mandate comes as Kemenhaj recently unveiled the comprehensive waiting list for prospective pilgrims slated to depart for the Hajj season of 1448 Hijri, corresponding to 2027 M. This proactive approach underscores a fundamental shift in the ministry’s philosophy, moving beyond mere logistical facilitation to foster a profound spiritual and emotional connection with the nation’s pilgrims.

Simanjuntak articulated this vision during a statement released in Jakarta on Monday, July 20, 2026, following an interview with Republika at the Ministry of Hajj and Umrah office on July 8, 2026. "The first thing that must be prepared is for all of you, Bapak and Ibu, to have strong engagement with the pilgrims. That is what we want to build. Starting from the ASN, the Regional Office Heads (Kakanwil), later the Hajj officers, everyone involved in managing Hajj must have strong engagement with the pilgrims," he emphasized. This focus on engagement is deemed critical, particularly given the extensive waiting periods many Indonesian pilgrims endure, often spanning decades.

The Philosophy of ‘Ta’limul Qulub’: A Deepened Connection

The Deputy Minister further elaborated on this concept, referencing a profound religious principle: ta’limul qulub, which translates to "the bonding of hearts" or "the teaching of hearts." In simpler terms, he described it as a deep silaturahim (bond of kinship and friendship) that gives rise to a profound heart-to-heart connection between officers and Hajj pilgrims. This spiritual dimension is central to the ministry’s reformed approach, aiming to transform the administrative process into a journey of shared spiritual preparation and understanding.

This emphasis on ta’limul qulub signals a departure from a purely transactional relationship, positioning Hajj officers not merely as administrators but as spiritual companions and guides. The intention is to imbue every interaction with empathy, understanding, and a shared sense of purpose, recognizing the immense spiritual significance of the Hajj pilgrimage for each individual. For many Indonesian Muslims, Hajj represents a once-in-a-lifetime spiritual aspiration, often realized after years of saving and waiting. The emotional and psychological support provided by deeply engaged officers can significantly enhance the pilgrim’s preparedness and overall experience.

Beyond Logistics: Kemenhaj’s Elevated Mandate

Simanjuntak firmly asserted that Kemenhaj is not merely a travel agency or a Special Hajj Organiser (PIHK) that simply gathers individuals and dispatches them for pilgrimage. Instead, he highlighted its elevated status as a state institution, established under the administration of President Prabowo Subianto, entrusted with a monumental mandate. This mandate extends beyond mere operational execution to encompass the fostering, safeguarding, and ensuring the transformation of noble values throughout the entire Hajj process.

The distinction is crucial. A travel agency’s primary function is to facilitate travel logistics. Kemenhaj, by contrast, is tasked with upholding national interests, ensuring the spiritual integrity of the pilgrimage, and fostering positive societal values. This broader scope necessitates a holistic approach that integrates administrative efficiency with spiritual guidance and moral development. The ministry’s role, therefore, becomes one of a comprehensive custodian of the Hajj experience, from the initial registration to the pilgrim’s return home.

The ‘Tri Sukses’ Program: A Holistic Vision for Hajj

Central to this transformative vision is the "Tri Sukses" (Three Successes) program, an overarching framework designed to guide the entire Hajj management process. This program, as outlined by Dahnil Anzar Simanjuntak, aims for success in three critical dimensions: Sukses Ritual (Ritual Success), Sukses Ekonomi (Economic Success), and Sukses Peradaban dan Keadaban (Civilizational and Ethical Success). This multi-faceted approach reflects a comprehensive understanding of the Hajj’s profound impact on individuals and society.

Sukses Ritual (Ritual Success): This dimension focuses on ensuring that every pilgrim can perform the Hajj rituals correctly, completely, and with full understanding of their spiritual significance. It encompasses providing adequate religious guidance, educational materials, and support systems to help pilgrims navigate the complex rites of Hajj. This includes pre-departure training, on-site guidance from religious scholars, and access to resources that clarify Islamic jurisprudence related to the pilgrimage. The goal is not just mechanical completion of rituals but a deep, meaningful spiritual experience that adheres to Islamic tenets.
Sukses Ekonomi (Economic Success): This aspect aims to leverage the vast Hajj ecosystem for national economic benefit, particularly for the pilgrims themselves and the broader community. This could involve promoting halal tourism, supporting local industries that provide Hajj-related products and services, and empowering small and medium-sized enterprises (SMEs) within the Hajj supply chain. Furthermore, it seeks to ensure transparency and efficiency in the financial management of Hajj funds, ensuring that pilgrims’ contributions are managed prudently and invested ethically to provide the best possible services. This also extends to empowering pilgrims to become economic agents upon their return, sharing knowledge and resources gained during their journey.
Sukses Peradaban dan Keadaban (Civilizational and Ethical Success): This is perhaps the most ambitious dimension, focusing on the transformative power of Hajj to cultivate noble values, build character, and contribute to a more civilized and ethical society. The pilgrimage, by bringing together millions from diverse backgrounds, inherently fosters unity, patience, humility, and solidarity. Kemenhaj aims to consciously nurture these values, promoting a sense of national identity, moral rectitude, and global citizenship among pilgrims. Upon their return, these pilgrims are expected to embody these values, becoming agents of positive change, contributing to community development, interfaith harmony, and national cohesion. This dimension also emphasizes the importance of respecting diverse cultures and promoting peaceful coexistence, aligning with Indonesia’s pluralistic identity.

The Indonesian Hajj Phenomenon: A Context of Scale and Aspiration

Indonesia, with the world’s largest Muslim population, consistently sends the largest contingent of pilgrims to Hajj annually. In recent years, Indonesia’s Hajj quota has typically ranged between 221,000 and 241,000 pilgrims. However, the number of registered prospective pilgrims far exceeds this quota, leading to notoriously long waiting lists. As of 2026, the average waiting time for an Indonesian pilgrim can range from 20 to over 47 years, depending on the province of registration. This extraordinary duration underscores the immense spiritual aspiration of Indonesian Muslims and simultaneously highlights the logistical and administrative challenges faced by Kemenhaj.

The announcement of the 1448 H/2027 M waiting list marks another milestone in this ongoing process. Pilgrims who registered decades ago are now seeing their turn approach, necessitating intensified preparation and communication from Kemenhaj. This long waiting period makes the "heart-to-heart connection" even more vital. Pilgrims often register in their youth, or even have their children registered, dreaming of this sacred journey for their entire lives. The ministry’s engagement, therefore, needs to span across generations, providing consistent support and information.

Chronology and Preparations for 2027

The directive from Deputy Minister Simanjuntak comes at a critical juncture in the planning cycle for the 2027 Hajj season. While the Hajj journey itself occurs in mid-2027, the preparatory phases begin years in advance.

Mid-2026: Kemenhaj finalizes and announces the waiting list for the 1448 H/2027 M season. This is a crucial step, allowing prospective pilgrims and their families to begin definitive preparations.
July 8, 2026: Deputy Minister Dahnil Anzar Simanjuntak conducts an interview with Republika, laying the groundwork for the forthcoming policy announcement.
July 20, 2026: Simanjuntak issues the formal statement to Kemenhaj staff, emphasizing the importance of strong engagement and ta’limul qulub.
Late 2026 – Early 2027: Intensive training programs for Hajj officers (petugas haji) and regional office staff (Kakanwil) are expected to commence, focusing not only on logistical competencies but also on interpersonal skills, cultural sensitivity, and the principles of ta’limul qulub.
Early 2027: Pilgrims on the 2027 list will begin receiving detailed information regarding payments, health checks, visa processing, and mandatory pre-departure orientation programs. These programs are vital for educating pilgrims on rituals, health precautions, and the logistical aspects of their journey.
Mid-2027: The actual departure of pilgrims for the 1448 H/2027 M Hajj season.

This extensive timeline underscores the need for continuous, empathetic engagement throughout the entire process, not just in the immediate lead-up to departure.

Statements and Inferred Reactions from Related Parties

The directive from Deputy Minister Simanjuntak is expected to resonate across various levels of Kemenhaj and related stakeholders:

Regional Office Heads (Kakanwil): The Kakanwil, responsible for Hajj affairs in their respective provinces, will be tasked with implementing this directive at the grassroots level. This implies a need for enhanced training for their staff, a review of existing communication protocols with pilgrims, and potentially the development of new programs to foster deeper engagement. They will likely focus on community outreach, regular informational sessions, and personalized support for pilgrims.
Hajj Officers (Petugas Haji): These frontline officers, who accompany pilgrims to Saudi Arabia, are crucial to the success of ta’limul qulub. Their role will evolve from purely administrative and logistical support to include significant pastoral and emotional care. This will require not only linguistic and cultural competence but also strong interpersonal skills, empathy, and a deep understanding of the spiritual journey. Training modules for these officers will likely be revised to include components on psychological support, conflict resolution, and fostering spiritual well-being.
Pilgrim Associations and Religious Councils: Organizations such as the Indonesian Ulema Council (MUI) and various Hajj and Umrah associations are likely to welcome this human-centric approach. They have long advocated for holistic pilgrim welfare that extends beyond mere physical arrangements. Their input could be sought in developing training materials and ensuring the spiritual guidance provided is aligned with mainstream Islamic teachings and Indonesian cultural contexts.
Pilgrims Themselves: The ultimate beneficiaries, pilgrims, are expected to experience a more supportive and reassuring journey. Knowing that the government’s institutions are deeply invested in their spiritual and emotional well-being can alleviate anxieties and enhance their focus on the sanctity of the pilgrimage. This proactive engagement can also build greater trust and confidence in Kemenhaj’s services.

Broader Impact and Implications

The Deputy Minister’s emphasis on ta’limul qulub and the "Tri Sukses" program carries several significant implications for the future of Hajj management in Indonesia:

Enhanced Pilgrim Satisfaction and Welfare: A human-centric approach is likely to significantly improve the overall experience for pilgrims, leading to higher satisfaction levels and a greater sense of fulfillment from their spiritual journey. This extends beyond the physical comforts to their emotional and spiritual well-being.
Cultural Shift in Bureaucracy: Implementing ta’limul qulub across a vast bureaucracy like Kemenhaj requires a substantial cultural shift. It challenges civil servants to move beyond routine administrative tasks and embrace a more empathetic, service-oriented mindset. This could serve as a model for other public service sectors.
Strengthening National Values: By integrating "Nilai Kebangsaan, nilai moral, nilai peradaban, nilai keadaban" (national values, moral values, civilizational values, ethical values) into the Hajj process, Kemenhaj aims to leverage the pilgrimage as a vehicle for national character building. Pilgrims returning with enhanced moral and ethical compasses can contribute positively to Indonesian society.
Economic Empowerment: The "Sukses Ekonomi" component could stimulate growth in the domestic halal industry, create jobs, and foster entrepreneurship among communities linked to the Hajj ecosystem. This aligns with broader government initiatives to diversify the economy and empower local businesses.
International Recognition: Indonesia’s innovative approach to Hajj management, particularly its focus on holistic pilgrim welfare and value transformation, could set a new benchmark globally. This could enhance Indonesia’s standing as a leader in Islamic affairs and effective governance of religious pilgrimages.
Challenges of Implementation: The success of this vision will depend heavily on effective training, sufficient resources, and consistent leadership. Ensuring that all ASN and Hajj officers genuinely internalize and apply the principles of ta’limul qulub across diverse regions and operational complexities will be a significant undertaking. Sustained monitoring and evaluation will be crucial to measure the impact and make necessary adjustments.

In conclusion, Deputy Minister Dahnil Anzar Simanjuntak’s directive marks a pivotal moment in Indonesia’s approach to Hajj management. By championing a profound "heart-to-heart connection" and embedding the comprehensive "Tri Sukses" program, Kemenhaj is not merely organizing a logistical feat but endeavoring to transform the Hajj into a deeply personal, spiritually enriching, and nationally empowering journey for every Indonesian pilgrim. This ambitious vision, backed by the President Prabowo Subianto administration, seeks to redefine the role of a state institution in safeguarding not just the mechanics but also the soul of one of the world’s most significant religious pilgrimages.

July 20, 2026 0 comment

Entertainment and Celebrity

Beredar Daftar Dugaan Tunggakan Pajak Hotman Paris dan Istri, Ini Rinciannya yang Viral di Media Sosial

by Pevita Pearce July 19, 2026

written by Pevita Pearce

The allegations surfaced following a series of posts by a social media account, @paltiwest, which claimed to have accessed data detailing the tax status of Hotman Paris and his spouse. According to the posts, several tax objects registered under their names are currently marked as "underpaid" or in arrears. The dissemination of this information has triggered a massive wave of reactions from the public, primarily due to the stark contrast between these allegations and the luxurious lifestyle that Hotman Paris famously portrays. Known for his collection of multi-billion rupiah supercars, high-end real estate, and diamond-encrusted jewelry, the suggestion that he might have failed to settle his fiscal obligations has become a focal point of intense public scrutiny.

Detailed Breakdown of the Alleged Tax Arrears

The data presented in the viral social media posts provides a specific breakdown of the alleged tax discrepancies. For Hotman Paris Hutapea, the reports claim there are eight instances of tax arrears categorized as "underpaid." The process for these items is allegedly at various stages of government intervention. Specifically, four of these tax objects are said to have reached the "warning" (teguran) stage, which is the initial formal notice sent by the tax authority to a taxpayer who has failed to pay by the deadline. More critically, two other objects are reportedly already in the "forced collection" (penagihan paksa) phase. In the Indonesian tax system, forced collection typically involves the issuance of a Distress Warrant (Surat Paksa), which grants authorities the power to seize assets or block bank accounts if the debt remains unpaid.

The allegations regarding his wife, Agustianne Marbun, are even more extensive according to the leaked data. The reports suggest she has ten tax objects listed with an "underpaid" status. Among these, one is allegedly at the warning stage, while a staggering eight objects are claimed to have entered the forced collection stage. The sheer volume of these claims has led to questions regarding the management of the couple’s extensive portfolio of assets, which includes numerous hotels, villas, and commercial buildings across Jakarta and Bali.

Chronology of the Controversy and Social Media Impact

The controversy began to peak on the afternoon of July 19, 2026, when the Instagram account @paltiwest shared screenshots and data summaries purportedly showing the tax status of the Hutapea family. The timing of this revelation is particularly sensitive, as Hotman Paris has recently been vocal about his involvement in the legal defense of Febrie Adriansyah. Hotman had previously made public statements asserting that his services for Adriansyah were not motivated by financial gain, claiming he was "not chasing a fee" for the high-stakes case.

Netizens were quick to point out the perceived irony. The caption of the viral post read, "He says he is already wealthy and isn’t being paid [for the case], yet his taxes are still in arrears. Are you waiting for a payout from Febrie?" This sentiment echoed across Twitter (X) and Instagram, where users debated whether the alleged tax issues were a result of administrative oversight, a genuine financial dispute with the tax office, or something more systemic. Given Hotman’s status as a legal expert who often advises others on compliance and the law, the allegations have carried a heavy weight of public disappointment and skepticism.

The Legal Framework of Tax Collection in Indonesia

To understand the severity of these allegations, it is essential to look at the procedural steps taken by the Directorate General of Taxes (DJP) in Indonesia. Tax collection is governed by a strict legal hierarchy designed to ensure compliance. When a taxpayer fails to fulfill their obligations, the process begins with an Administrative Sanction or a Tax Assessment Letter (SKP).

Surat Teguran (Warning Letter): This is the first step. If the tax is not paid within the specified time, the tax office issues a warning. This stage indicates that the taxpayer is officially on notice.
Surat Paksa (Distress Warrant): If 21 days pass after the warning letter without payment, the authorities issue a Distress Warrant. This is a legal instrument that has the same executive power as a court decision. It allows tax collectors to demand payment within 24 hours.
Seizure and Auction: If the Distress Warrant is ignored, the government can move to seize movable or immovable assets, which can eventually be auctioned to cover the tax debt.

The reports suggesting that ten objects between Hotman and his wife are at the "forced collection" stage imply that the tax authorities have, if the data is accurate, already exhausted the preliminary warning phases. This suggests a long-standing dispute or a significant delay in payment that predates the current news cycle.

Contextualizing the Lifestyle and Public Image

Hotman Paris is not merely a lawyer; he is a cultural phenomenon in Indonesia. Often referred to as the "Celebrity Lawyer" or the "King of Publicity," his brand is built on the foundation of immense wealth and transparency regarding his success. He frequently shares videos of himself at "Atlas Beach Club" or his "99 bars," often accompanied by his "Sespri" (personal assistants). He is also known for his "Kopi Johny" sessions, where he provides free legal advice to the marginalized, further complicating his public persona.

The juxtaposition of this "Man of the People" and "Billionaire" image with allegations of tax delinquency creates a significant reputational risk. In recent years, the Indonesian government has intensified its "tax the rich" campaign, using social media monitoring to identify high-wealth individuals whose reported income does not match their displayed lifestyle. While Hotman has always claimed to be a compliant taxpayer—even participating in past Tax Amnesty programs—these new allegations challenge that narrative.

Responses and Lack of Official Verification

As of the evening of July 19, 2026, there has been no formal verification of these claims from the Directorate General of Taxes. Under Indonesian law, individual tax data is confidential and protected by the State Secretariat. The DJP rarely comments on specific cases involving individual taxpayers unless the case has reached a public legal proceeding or a criminal investigation stage.

Hotman Paris, usually very active on social media and quick to respond to critics, has not yet issued a comprehensive rebuttal or a formal clarification regarding the specific data points mentioned by @paltiwest. In previous instances where his wealth or compliance was questioned, Hotman typically responded by showing his tax clearance certificates or highlighting his contributions to the national economy. The legal community is watching closely to see if he will take legal action against the accounts spreading this information, potentially filing a lawsuit under the Electronic Information and Transactions (ITE) Law for defamation if the data is proven false.

Broader Implications for High-Profile Figures

This incident serves as a broader case study on the intersection of social media, privacy, and fiscal accountability in the digital age. If the data leaked is genuine, it raises serious questions about how sensitive government information is being accessed and shared online. If the data is fabricated, it highlights the vulnerability of public figures to sophisticated "black campaigns" designed to undermine their credibility during high-stakes legal battles.

The connection to Febrie Adriansyah cannot be ignored. Adriansyah is a figure of significant influence within the Attorney General’s Office, and Hotman’s defense of him has been polarizing. Critics of the duo may see these tax allegations as a way to weaken Hotman’s standing and, by extension, the defense of his client. Conversely, supporters might view this as a coordinated attempt to distract from the merits of the legal case Hotman is currently handling.

Conclusion

The allegations against Hotman Paris and Agustianne Marbun regarding purported tax arrears have created a significant stir in Indonesian public life. While the data remains unverified by official government sources, the detailed nature of the claims—specifying the number of objects and their collection stages—has necessitated a closer look at the financial transparency of the country’s elite.

As the situation develops, the public awaits a formal statement from the Hutapea family or a clarification from the tax authorities. In an era where "wealth flaunting" is under constant surveillance by both the public and the state, this case underscores the reality that even the most powerful legal minds are subject to the court of public opinion and the stringent requirements of national fiscal policy. Whether this is a case of administrative error, a calculated smear campaign, or a genuine tax dispute, the outcome will likely have lasting effects on Hotman Paris’s storied career and his public legacy.

July 19, 2026 0 comment