T

he most exceptional and colossal celebration in the Islamic tradition is Idul Fitri or Eid. It is the day Muslims most look forward to, including prisoners who need remission. People refer to Eid as a moment for self-purification, aiming for fitrah (purity).

Muslims share the festivities with the poor, the underprivileged, the downtrodden, orphans and the neglected. But the bizarre celebration has shifted Eid from its transcendental meaning. Eid has been shifted from a period of piety to a euphoric spectacle of consumerism.

Socially, Eid has the capacity to engender mass urban migration. The velocity of money during the mass migration has become a key social ritual. Eid also makes state officials open their hearts and doors to forgive all the people and the needy, with an event called “open house”.

Thus, Eid does not bear transcendent ascetic–spiritualistic meaning only, but is also expressed in social phenomena. It is in these phenomena that the paradox of the meaning of Eid exists. The question is, if ascetically Eid means a return to purity, why has predominantly Muslim Indonesia not been moved toward self-purification as a nation?

It should be admitted that our lives are driven by a lust for material and immaterial needs. In politics, for example, the immaterial desire can be seen in the image formation so that what is revealed is nothing other than deception. The same is true of social affairs. The desire is expressed in the conspicuous consumption that creates disparity within society. Meanwhile, in the religious field, this yearning is evident in many religious simulations, so that what is shown is artificial spiritualism or pseudo-spirituality.

The highest material appetites are clearly visible in the rampant corruption, which endangers the integrity of our life as a society, nation and state. Corruption is endemic in this republic. It seems that this has clogged our social sensitivity, so that we have no sensitivity toward the plight of others, especially the poor, disaster victims and the disadvantaged.

Our concern and affection for others are considered satisfied if we merely fulfill our obligation to pay zakat (alms) on the eve of Eid. The individual piety developed during Ramadhan never flows into social piety.

In fact, Muslims believe that fasting is more than abstaining from food and drink. Fasting strengthens the control of impulses and helps develop good behavior. During the sacred month of Ramadhan, Muslims strive to purify body and soul and increase their good deeds. This purification of body and soul harmonizes the inner and outer spheres of an individual.

On a moral level, Muslims strive to attain the most virtuous characteristics and apply them to their daily lives. They show compassion, generosity and mercy to others, exercise patience and control their anger. In essence, Muslims are trying to improve what they believe to be good moral character and habits.

People who are addicted to a certain habit, it is the best time for them to quit this inclination. Since they are restraining themselves from these habits for one month, they should continue to do so for the rest of their life. Fasting is actually an exercise in self-discipline.

Indeed, the basic objectives of this month-long process are to mould the behavior and pattern of life of Muslims in such a way that they turn out to be ideal human beings. In the words of Prof. Amin Abdullah, the philosophy of fasting has to be understood as overhauling of the spirit for a month in a year. Overhaul is a process of investigating the spare parts, tightened the saggy screws, changing the damaged spare parts, totally fix them. During the overhaul there will be nothing to be hidden. Everything should be declared, transparent, accountable, willing to be investigated, corrected and repaired.

Total correction is needed for the guarantee of the smoothness and safety of the passengers for carrying out their next duties. Thus, the impact of this purification process in the month of Ramadhan is expected to last the remaining months.

That brings us back to the question why Indonesia has not moved toward self-purification as a nation.

Individual and social piety should be in a parallel relationship. This imbalance may occur because the fasting that has been done is more about religious ceremony, abstaining from food and drink. If this is true, then what the Prophet signaled when he said that many who fast would not get anything other than hunger was right.

The core teaching of fasting never touches into the very deep awareness of the community , and nor is it capable of creating mature, integrated and firm religious people who can relate individual piety to social and environmental piety.

Fasting is about the turning point of change and the ritual of transition. Change and switch from one condition to another. The transition after overhauling for a month is inseparable from and becomes the primary goal of the obligatory fasting.
“Laisa al-‘id liman labisa al-jadid, wa lakinna al-‘idu liman taqwa hu yazid” (Eid is not so people can wear new clothes, but to become more conscious of God).

Thus, fasting, with its fundamental values and primary goal should be our way of life, for us to be better human beings who always purify and increase our quality of everyday life toward the next eleven month after Ramadhan. Happy Idul Fitri.