Diversity of Ramadan Customs in the Muslim Archipelago

Jakarta, UIN Online News - During a Ramadan study conducted by the students of the Postgraduate School (SPS) of UIN Syarif Hidayatullah Jakarta, cultural expert and lecturer at the Faculty of Islam Nusantara UNUSIA Jakarta examined the fasting tradition that has persisted in the archipelago from pre-Islamic times to the present.

During the meeting on Tuesday (03/18/2025), Dr. Ngatawi Al-Zastrouw asserts that fasting is not only integral to Islamic doctrine but has also been recognized across several faiths and civilizations for an extended period. The origins of the Abrahamic faiths in the Middle East lead debates on fasting to often reference the traditions of each prophet in that area.

He elucidated that fasting has historically been integral to the customs of the Nusantara people, predating the advent of Islam. At significant occasions and rites, the Nusantara people conduct various types of fasting, including ngrowot, ngebleng, and madi geni, as ascetic practices.

"The master who crafts keris, for instance, engages in fasting beforehand. Likewise, artists such as dancers and puppeteers also fast prior to their performances," he explained.

Historically, fasting is intricately connected to religious ceremonies. This prerequisite can be found in the Javanese kapitayan beliefs, where it must be done as an act of devotion to God before performing the main agenda. The devotion at kapitayan is intrinsically linked to the Umpowoso rite (fasting). 

"In the customs of old Javanese civilization, fasting is a sort of asceticism, integral to the lessons of life aimed at acquiring supernatural abilities or spiritual fortitude. Thus, one must first fast before conducting such prayers," Dr. Ngatawi elucidated.

Javanese traditionalists also practice the megengan culture as an offering of prayers for the departed, followed by providing meals to neighbors. Then, it is followed by the custom of rousing individuals for sahur via shalawat, accompanied by a kentongan and other musical instruments. Finally, the customs of communal fasting, shared sahur meals, returning home for Eid, and halal bihalal, represent a continuum of traditions that embody profound themes of unity, generosity, and compassion.

During its execution, fasting is also perceived as a method for the Javanese saints to get the linuwih power or enhanced spiritual force (karomah), so those who fast are perceived to occupy a sacred status.

"Due to his extensive knowledge and spiritual fortitude, enabling him to attain purity of heart and soul, he is able to draw the divine strength," he mentioned.

In addition to Java, the fasting practice is also present in Bugis culture prior to the advent of Islam. In Bugis culture, fasting is considered a method of self-purification intended to eradicate worldly ideas and attain proximity to the Divine. This notion is termed mappereng, referring to the capacity to abstain from all worldly temptations.

"Individuals who experience mappereng are regarded as resilient and esteemed, akin to the Bissu (ancient Bugis priests), monarchs, and artisans," he explained.

Meanwhile, the Malamang custom in Minangkabau entails the communal preparation of lemang as an expression of unity. The Bugis-Makassar tribe practices Suru Maca, a community recitation of prayers for their ancestors. Simultaneously, the Sundanese community observes munggahan, a tradition that entails gathering and sharing a meal before the commencement of Ramadan.

Therefore, Dr. Ngatawi elucidated that Ramadan serves as a catalyst for symbolic innovation among the archipelago's populace, shown in many rituals and customs that develop during this period as an expression of local knowledge.

"Fasting serves as a means of regulating wants to attain a commendable status, both in the perception of humanity and divinity. Moreover, fasting functions as a medium for communication and social engagement via diverse rituals," he concluded.

(Shanti Oktavia/Aida Adha S./Zaenal M./Muhamad Arifin Ilham)