Eid al-Fitr: Let Us Make Indonesia Great Again

Eid al-Fitr has become an integral component of the month-long Ramadan fasting observance. Similar to the principle of causation, Ramadan serves as the catalyst for Eid al-Fitr. This follows the practice of Ramadan fasting, which is characterized by several noble traits, including being the month of mercy (rahmah), the month of forgiveness (maghifrah), and the month of freedom from the flames of hell ('itq min al-nar).  

An individual who observes Ramadan's primary worship—fasting—does not necessarily achieve Eid al-Fitr, which etymologically signifies a restoration to purity. Prophet Muhammad (PBUH), via his hadith, claimed that many individuals who observe fasting gain nothing but hunger and thirst. This is where the level of piety (taqwa) does not instantly come out of nowhere; rather, it requires persistent and consistent devotion.  

Rather than reconnecting with the fundamental nature of servitude, many individuals get preoccupied with the procedural elements of fasting alone; thus, they abandon their fullest potential. Consequently, the fundamental element of fasting, symbolizing an approach to Allah (taqarrub ila Allah), becomes impossible to perform with sincerity.  

Eid al-Fitr, an integral aspect of Ramadan fasting observance, should be manifested through benevolent acts in social domains. It provides an opportunity to naturally eliminate elements that diverge from the esteemed ideals of religion. This detoxification step represents the principle of returning to our nature (Id al-Fitr).  

Metamorphosis of fasting  

The essence of fasting to attain proximity to His almighty extends beyond the confines of the month of Ramadan. As his servant, this pursuit must be executed perpetually and diligently to gradually upgrade the level of piety.

Regrettably, many individuals, whether conscious or not, only perceive Ramadan as a month of benefits confined only to its duration; eventually, they will revert back to their bad habits. Such discrepancy in virtue should not serve as a catalyst for spiritual and physical enhancement in providing a foundation for living throughout the remainder of the year.  

Sometimes, most people make use of Ramadan merely as a period for amassing enhanced benefits, predicated on the expectation of possessing a surplus of virtuous actions post-Ramadan. However, such an assumption is not totally right because engaging in virtuous actions should not be limited to necessity, nor should any disparity be normalized in any domain.

The essence of Ramadan fasting should constantly evolve and be accompanied by many rituals throughout Ramadan, which will persist even after the end of it. These optimal behaviors, which happen whenever an individual is poised to do an activity that transgresses boundaries, will form an internal immune system over time. By doing self-regulatory acts, a servant may possess elevated piety. 

The personal devotion attained via rituals throughout Ramadan will inevitably possess a wider communal significance. Furthermore, the observance of fasting during Ramadan encompasses not only a personal aspect via different private deeds between an individual and their God, but also a communal aspect exemplified by social contributions like zakat, infaq, and shadaqah.  

The virtue of encompassing both vertical and horizontal dimensions during Ramadan will serve as a substantial social capital for the establishment of an improved social order. The challenges encountered throughout Ramadan, via various religious ceremonies in both private and public domains, will cultivate individual and societal resilience, which is essential in confronting any conflicts.  

This state will evolve into a significant asset in addressing the intricacies of societal challenges via the practice of fasting and different rituals during Ramadan, which unequivocally cultivates genuine people and influences social dynamics. It is integral to the existence of the state, which ensures the obligation to execute religious views and faith. 

A better Indonesia

Eid al-Fitr is not just expressed via distinctive festivals that connect with regional and global traditions; it exemplifies the synergy between religious doctrines and complementary customs.  

Nevertheless, beyond the ceremonial dimensions of the festival, comprehending Eid al-Fitr in its fundamental nature is as crucial to enhance both individual and public spheres. The observance of Ramadan, characterized by many rituals in both vertical and horizontal dimensions, establishes a significant basis for a realm of benevolence that yields advantages for the public domain.

The practice of fasting during Ramadan, which instills the principle of self-restraint, prevents activities that detract oneself from the sanctity of worship. Those who make the best out of Ramadan will abstain from behaviors banned by both religious and legal standards concurrently.  

If such a mindset exists in every person, it will maintain equilibrium in the larger societal structure significantly. Extremely, if it is possessed by those in positions of power within public domains, such as companies or government, they would substantially influence the enhancement of institutional performance.

Ramadan worship signifies a servant's absolute devotion to His orders, reflecting the Muslims' moral obligation to fulfill these directives while abstaining from different prohibitions. His directives communicate principles of virtue that possess both personal and communal aspects, avoiding any potential harm and malevolence that may ensue from their transgression. 

Islam emphasizes the virtue inherent within the fundamental unit of social life—the family—where each person takes care of their family from His punishment. Thus, every family's morality will profoundly influence the establishment of a public space grounded on the principles of virtue and piety.  

Mustafa Akyol's contemplative perception in his Reopening Muslim Minds: A Return to Reason, Freedom, and Tolerance (2022) asserts that piety does not inherently confer moral integrity onto people. Although religious communities usually exhibit devotion in their actions, this message must not be taken for granted to maintain collective contemplation for everyone. 

The recent pictures in our public sphere warrant a collective contemplation that harmonizes the essence of Ramadan and Eid al-Fitr concurrently. Numerous social concerns that have evidently arisen in both the public domain and in state-representative institutions are expected to ameliorate after the observation of Ramadan and Eid al-Fitr.

Ideally, during or after Ramadan, state management should curtail or eradicate corrupt practices and dishonest behaviors can be done via public-impact decision-making, which is conducted with a spirit of deliberation (syura) involving the appropriate use of deliberative venues.  

Traditionally, both have become an inspiration for Indonesia. If our behaviors remain aberrant and our public places continue to exhibit conduct contrary to moral norms, then there is something wrong with our intention. Therefore, we must scrutinize our Ramadan observance and associated customs, lest we get ensnared in mere rituals and lose sight of the profound essence of fasting. It's not just fasting; it's about achieving purity.

Author: Prof. Ahmad Tholabi, S.Ag., S.H., M.H., M.A., a Vice Chancellor for Academic Affairs of UIN Syarif Hidayatullah Jakarta

Translator: Muhamad Arifin Ilham