[:ID]LOKOMOTIF ROHANIAH[:en]RELIGIOUS LOCOMOTIVE [:]

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Oleh: KH Fauzul Iman

Bulan Ramadhan sebagai bulan suci, kehadirannya tidak dapat disangsikan telah mendapat sambutan yang begitu semarak oleh kaum Muslimin, baik dalam level dunia maupun nasional.

Khusus di negeri kita, hampir semua komunitas Muslim menyambutnya dengan tingkat mobilitas kegiatan keagamaan yang amat berbeda dengan bulan-bulan biasa. Utamanya menyangkut antusiasme aktivitas keagamaan yang dilakukan, tampak ke permukaan menonjol.

Tidak saja dalam kegiatan-kegiatan yang skalanya terbatas pada space sosial tertentu, tetapi juga kerap pada kegiatan keagamaan yang melampaui batas lintas kultur.

Dalam space tertentu sebut saja, misalnya, yang paling normatif adalah shalat jamaah Tarawih bersama, kontemplasi ibadah melalui Tahajud, ikitikaf, kultum, buka bersama, bazar amal, dan diskusi-diskusi keagamaan. Sementara yang sifatnya paling konkret adalah gerakan pengumpulan zakat, infak, dan sedekah.

Pada batas yang paling formal, antusiasme keagamaan di atas amat baik setidaknya umat Islam secara simbolis telah meletakkan keagungan Ramadhan sebagai syiar. Artinya, umat Islam mampu mendeklarasikan Ramadhan di tengah-tengah umat dengan aneka kegiatan dan dengan pesertanya dalam jumlah masif.

Tegasnya, Ramadhan berhasil digerakkan umat menjadi media kolektif (bersama) dalam memperoleh inspirasi (pelajaran) agama, menggagas dan memecahkan persoalan pendidikan, dan pembiasaan-pembiasaan disiplin. Termasuk dalam hal penggalangan solidaritas sosial Islamiyah.

Firman Allah SWT, Demikianlah (perintah Allah) dan barang siapa mengagungkan syiar-syiar Allah, maka itu sesungguhnya timbul dari ketakwaan hati.” (QS 22: 32). Dalam diskursus sosiologi agama, Ramadhan dapat menjadi penggerak emansipatoris di tengah-tengah monumentalitas umat.

Emansipatoris, menurut James Hastings dalam bukunya, Encyclopedia of Religion and Ethic, artinya suatu pembebasan dari hidup pembekuan intelektual, kemiskinan, pemihakan individu, kekuasaan, dan golongan. Dengan kata lain, emansipatoris adalah gerakan bersama membebas kan kezaliman (penindasan), sifat individualisme, dan aroganisme dalam upaya mewujudkan persamaan hak dalam berbagai aspek kehidupan bermasyarakat.

Kita cermati bagaimana Ramadhan menjadi lokomotif kegiatan rohaniah. Dengan Tarawih bersama, secara psikologis umat didorong dapat melakukan temu sosial dan silaturahim dalam batas dan lingkup kohesivitas masyarakat.

Dengan kultum, umat sekali waktu diketuk dan disentuh batinnya dengan pesanpesan agama mengenai disiplin hidup, tentang persatuan, perdamaian, pencerahan, dan perubahan hidup.

Dengan menghimpun zakat, infak, dan sedekah, umat didorong bersatu padu menggalakkan kepekaan sosial dalam membantu duafa. Inilah pentingnya kita lestarikan Ramadhan dalam nuansa emansipatoris.

Sumber : republika.co.id

[: en]The month of Ramadan as the holy month, its presence can not be doubted has received such a splendid welcome by the Muslims, both at the world and national level.

Especially in our country, almost every Muslim community welcomes it with a mobility level of religious activity that is very different from ordinary months. Primarily concerning the enthusiasm of religious activity, it appears to the surface stand out.

Not only in activities that are limited in scale to a particular social space, but also often in religious activities that transcend cross-cultural boundaries.

In certain space call it, for example, the most normative is the Tarawih worship prayers together, contemplation of worship through Tahajud, ikitikaf, kultum, ifthar together, charity bazaar, and religious discussions. While the most concrete is the movement of collecting zakat, infak, and alms.

At its most formal boundaries, the religious enthusiasm above is very good at least Muslims symbolically have put Ramadan’s glory as a syiar. That is, Muslims are able to declare Ramadan in the midst of people with various activities and with participants in massive numbers.

Strictly speaking, Ramadhan succeeds in mobilizing the people into collective media (together) in obtaining religious inspiration, initiating and solving educational problems, and disciplining habits. Including in terms of Islamic social solidarity raising.

The Word of Allah SWT, Thus (the command of Allah) and whoever glorifies the feasts of Allah, then it actually arises from the piety of the heart. “(Surah 22: 32). In religious sociology discourse, Ramadan can become an emancipatory driver in the midst of the monumentality of the people.

Emancipatory, according to James Hastings in his book, Encyclopedia of Religion and Ethic, means a liberation from the intellectual life of freezing, poverty, individuality, power, and class. In other words, emancipatory is a joint movement freeing tyranny (oppression), individualism, and arrogantism in an effort to realize equality in various aspects of community life.

We look at how Ramadan became a locomotive of spiritual activity. With Tarawih together, psychologically people are encouraged to conduct social gatherings and friendships within the limits and scope of community cohesiveness.

With the cult, people are at times tapped and touched with religious messages about the discipline of life, of unity, peace, enlightenment, and life change.

By collecting zakat, infak, and alms, people are encouraged to unite to promote social sensitivity in helping the duafa. This is the importance of preserving Ramadan in an emancipatory tone.[:]

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