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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