Fasting During the Outbreak

ABK

Azyumardi Azra

The Covid-19 pandemic caused by a new type of coronavirus, aside from infecting millions and killing hundreds of thousands of people globally, has also caused change in many aspects of life. Covid-19 has overtaken political, economic, social, cultural and religious concepts and practices.

Even after this outbreak ends, its negative impacts are certain to continue for several years. Islamic thinking and praxis have been no exception in responding to the disruptions caused by the coronavirus. Crossing religious, racial and ethnic divisions, sociocultural traditions, socioeconomic levels and national boundaries, the coronavirus has forced each and every religion to determine the appropriate religious response to save humanity.

‘Maqashid al-syari’ah’

Followers of Islam must still observe fasting during Ramadan 1441 H in accordance with the Hijriah calendar as representing the word of God as revealed in Surah Al Baqarah verses 183-184. Despite the disruptions of the coronavirus outbreak, the obligation to fast during Ramadan, the third pillar of Islam, remains unchanged; neither has kaifiyat, the ritual practices that must be observed during the fast.

Therefore, the views of certain people in the Middle East, in Indonesia or elsewhere, suggesting that the fasting obligation be postponed or canceled during Ramadan this year, are irrelevant. They argue that by refraining from fasting, Muslims can maintain their health or boost their immunity against the coronavirus. While fasting cannot be canceled or postponed, kaifiyat can be modified. The ulemas base any changes or modifications to Islamic worship on the key principle of Islam, maqashid al-syari\'ah, and specifically sharia and fiqh.

Also read : Spirituality of Coronavirus

Under maqashid al-syari\'ah, the purpose of implementing Islamic law is to achieve the greatest benefit for human beings. Maqashid al-syari\'ah thus sets out five aspects that must be maintained: hifz al-din (protecting religion), hifz al-nafs (protecting the soul/life), hifz al\'aql (protecting the mind), hifz al-nasl (protecting offspring), and hifz al-mal (protecting property). In order to safeguard or protect life during the coronavirus outbreak, Muslims must avoid the destruction caused by Covid-19. Consequently, each and every adherent of Islam must distance themselves from people, including when worshiping at a mosque.

Kompas/Bahana Patria Gupta

Residents wear masks during the first Tarawih prayer Ramadhan 1441 H at Mubasyirin Mosque in Waru District, Sidoarjo, East Java, Thursday (23/4/2020).

In accordance with the principle of hifz al-nafs, the ulemas have modified several services related to the Ramadan fast, for example, tarawih (evening Ramadan prayers), which is normally done at the mosque, can still be observed in a small group at home. Once again, though they may be modified, the services related to the Ramadan fast have not been canceled or postponed to next year, but are still to be observed during the month of Ramadan this year.

Moreover, it must also be understood that modifying the manner of worship does not mean that Muslims – or the followers of other religions – fear the coronavirus more than Almighty God. This simplistic view has been circulating widely on social media, even though it is clearly out of harmony with the principle of maqashid al-syari \'ah. This simplistic view, which places Covid-19 on a parallel with God the Almighty, is misleading and must be nipped in the bud by the ulemas, ustaz (religious teachers), preachers, and religious functionaries.

Also read : The Power of Solidarity

Worship related to the Ramadan fast includes tarawih, i\'tikaf or "inner focus" while reading or reciting the Koran at the mosque, as well as partaking of takjil (breaking-of-the-fast snacks), iftar (breaking-of-the-fast meal) and sahur (predawn meal). Other worship specific to Ramadan are zakat (giving alms) and other types of donations, such as cash gifts (mal), gift of agricultural products, professional charity, infaq (spending), donations and endowments.

Of the various services related to these is the Sunna (not mandatory), which is observed like tarawih. However, under the kaifiyat, tarawih is commonly observed as a congregation at a mosque or at a musholla. Tarawih is also commonly observed as a congregational prayer in other locations, such as at offices and in homes that provide iftar.

There are no changes to tarawih or iftar. However, the fatwa bodies in many Muslim countries, from Al Azhar in Egypt and in Saudi Arabia to the MUI in Indonesia, are either proclaiming or recommending that tarawih be observed not as a congregational prayer at mosques or musholla, but instead as a small group at home.

Also read : The Role of Religion in Facing Covid-19 :

KOMPAS/FERGANATA INDRA RIATMOKO

A man walks through a disinfectant booth before attending Tarawih prayer at Jogokaryan Mosque in Mantrijeron, Yogyakarta, on 23 April 2020. The mosque set a limit of 300 people or half its capacity. People also have to wear face masks and have their temperature checked before entering the mosque.

Fasting, solidarity and charity

Although the spread of the coronavirus remains rampant, the purpose and "secret" of the Ramadan fast (asrar al-shiyam or asrar al-shawm in the words of Imam al-Ghazali) has not changed. In the midst of the pandemic that is threatening human lives, it is necessary to accelerate and intensify the efforts of sha\'imin (men who are fasting) and sha\'imat (women who are fasting) to attain the objectives and secrets of fasting.

The goal is clear: to enable the fasting faithful to reach the level of takwa (piety). Takwa is typically defined as “the fear” of Allah (Glory to Him, the Exalted). The fear of God is often described as feeling "shame" or "humility" before God, but there are also ustaz who describe the "fear" of God literally, because He can be angered and punish His creatures.

Meanwhile, Ibn Katsir (1301-1373) – an ulema of commentaries and fiqh and a historian renowned for his monumental Tafsir Ibn Katsir and other writings – said that "piety" meant always obeying, remembering and giving thanks to Allah. At the same time, people must uphold muttaqin (piety) or guard themselves against sin and harm.

Those who are fasting are trying to attain piety, in addition to dedicating themselves to all worship related to the Ramadan fast, also need to strengthen their solidarity with others. Solidarity can be strengthened through increased philanthropy. Among Indonesian Muslims, the Ramadan fasting month is traditionally the best time (afdal) for giving and sharing.

Also read : Coronavirus Turns over Immunity into Weapon that Backfires

Sharing and giving in Islam includes acts that are obligatory and others that are Sunnah. Those that are obligatory are zakat of wealth, zakat of income (from commerce, agriculture, husbandry, mining, and professional) according to nisab (duration and amount) and alms. Meanwhile, the Sunnah recommends infaq, donations and endowments.

Once again, all forms of Islamic charity are needed ever more to support the growing number of people who have lost their jobs since the coronavirus outbreak emerged in early March. By mid-April, according to several estimates, around 5 million people in the informal sector have been unable to make a living, whereas those in the formal sector have been laid off or have had their salaries cut. These people are in addition to the unemployed, who already number more than 7 million.

The government’s policies, from social distancing to physical distancing and to the latest large-scale social restrictions (PSBB), have worsened the economic and social conditions of the lower levels of society. The assistance that the central and regional governments are providing is not enough to fulfill their daily needs.

It is here that sha\'imin and sha\'imat need to expand solidarity by helping those in our society who are suffering in meeting their daily and financial needs. Amil zakat institutions that commonly “reap a harvest” during Ramadan and Idul Fitri should distribute large amounts of the funds they have collected to the needy, the poor, and the unemployed. It is definitely better if they could more quickly channel these charity funds.

Virtual ‘mudik’

Aside from the fast and related worship to be observed during Ramadan, this year’s mudik (exodus) can and should be postponed. Mudik is indeed an integral part of the Ramadan fast and Idul Fitri, but there is no fiqhiyah (provision) that requires anyone to go on mudik. Therefore, it is clear that mudik is not a form of worship in the strict and narrow sense of the word. Going on mudik in order to strengthen family gatherings can have value in terms of worship as a gathering. However, in contrast to other forms of worship, mudik is not obligatory and is restricted to a certain period.

Also read : Coronavirus and Politics

KOMPAS/RADITYA HELABUMI

People wait for a bus at Poris Plawad Terminal in Tangerang municipality, Banten, on 22 April 2020. People chose to participate in the Idul Fitri mudik (exodus) early before the ban took place on Friday (24/4/2020). The mudik ban, which aims to curb the spread of COVID-19, also took place in cities enforcing large-scale social restrictions.

Mudik amidst the coronavirus outbreak carries great risk in the Covid-19 epidemic becoming more widespread. It is very likely those who already have the coronavirus but are asymptomatic will spread Covid-19 in their vehicles and among their family and close relatives in the villages if they go on mudik. Therefore, in order to adhere to the principle of maqashid al-syari\'ah, especially hifz al-nafs, people should cancel or postpone any intentions or plans to head to their hometowns to another time after the epidemic has ended. Both parties of mudik – those outside and those in the hometowns – should be understanding of each other and the difficult situations they are each experiencing amidst the Covid-19 epidemic.

Therefore, the traditional Ramadan and Idul Fitri gatherings that rely on mudik can today be done virtually. Advances in communications technology are enabling various means of getting together, not just through text messages and postings or by voice calls, but also through video calls on a variety of social media platforms.

Gatherings done virtually through a variety of formats and mediums can certainly still contribute to strengthening bonds. There is no need to force oneself to go on mudik in the midst of the outbreak. In surviving the coronavirus outbreak, God willing, Indonesians can be more resolute and determined in strengthening friendships, social cohesion, and national integrity.

Azyumardi Azra, Professor at UIN Jakarta; Advisor at the International Institute of Islamic Thought and Civilization (ISTAC-IIUM), Kuala Lumpur