Lebuh Acheh was historically a significant gathering point for haj pilgrims from various regions of the Malay archipelago, including Perlis, Kedah, Perak, Kelantan, Thailand, Sumatra and Sulawesi. It served as both a spiritual and physical preparation centre for the pilgrimage.
Masjid Melayu Lebuh Acheh, established in 1808, acted not just as a place of worship but as a venue for haj briefings and temporary accommodation for pilgrims.
Aiza Maslan @ Baharudin, a senior lecturer at Universiti Sains Malaysia, shared that during the vibrant era of sea travel, the gathering point for pilgrims before departure was located here. Endowment houses, madrasah, and warehouses were established to support the needs of pilgrims.
This is how Lebuh Acheh came to be known as the “Second Jeddah” among pilgrims and locals alike. Today, the popular street serves as a historical artery connecting Malaysia to Makkah, and symbolises regional Muslim unity in fulfilling the haj pilgrimage.
“Lebuh Acheh also became a hub for economic activities during haj season. Locals took the opportunity to trade goods such as supplies, food, clothing, fabrics, and more,” Aiza said.
“It was almost like a 24-hour fair due to the presence of a large number of pilgrims and their families. Interestingly, the traders were multiethnic, including Chinese and Indians, not just Malays,” she told Bernama at the Penang Hajj Gallery on Lebuh Acheh.
According to her, “Sheikh Haji”, or licensed haj agents monitored by the Penang Haj Control Centre, played a crucial role. At the time, haj affairs were handled by individuals, agents, shipping companies, and these sheikhs, who managed everything from ticketing to accommodation in Jeddah and Makkah.
“They were responsible for preparing haj passes and passports, purchasing ship tickets, and making lodging arrangements. They also communicated with sheikhs in Jeddah and handled the ‘Sahara box,’ a storage chest used by pilgrims,” Aiza explained.
“These sheikhs served as the backbone of the haj logistics system before the establishment of Tabung Haji,” she said, adding that ticket prices at the time ranged from the equivalent of RM769 to RM1,000 today, depending on the class.
Aiza, who earned a PhD in the history of Malay haj from Universiti Malaya, said sea voyages for pilgrimage began circa 1786. These journeys were made using cargo ships, a fact documented in the diary of Sheikh Omar Basyir, a well-known scholar from Penang.
“In 1950, pilgrims requested a dedicated ship for the haj. The first such ship to operate from Penang was the Tyndareus, a former warship that was converted after the end of World War II, with the capacity to carry up to 2,500 passengers.”
Aiza lauded the effort by Yayasan Islam Pulau Pinang (YIPP) in establishing the Penang Hajj Gallery on Lebuh Acheh. The premises once functioned as a haj centre and ticketing office from 1828 until the 1960s.
Aiza noted that the gallery highlights the hardships faced by pilgrims along the way, including cramped voyages and the necessity of bringing multiple bags and a “Sahara box” for the journey.
The gallery features around 40 exhibits, including the book “Chateten ka-Tanah Suci”; old postage stamps and coins; pieces of the Kiswah (Kaaba cloth); and photographs of ships that once ferried pilgrims to Makkah.
YIPP chairman Mohamad Abdul Hamid said being the only one of its kind in Malaysia, the gallery aims to revive the history and experiences of Muslims who once undertook the haj in this manner.
Since its opening this year, the gallery has welcomed over 10,000 visitors from Malaysia and elsewhere, including Indonesia, Saudi Arabia, the US and Singapore. It has also been officially recognised by the Malaysia Book of Records as the country’s first haj gallery.