Science & Society • Nov. 3, 2022, 1:28 p.m.

Ramadan: the month of fasting for muslim and social cohesion—mapping the unexplored effect

Ramadan: the month of fasting for muslim and social cohesion—mapping the unexplored effect

As we know, for Muslims, Ramadan is a month in which the fasting ritual is observed and interpreted as an event for fostering social cohesion. That's why this study used examined the relationship between mechanical solidarity and social cohesion mediated by generosity during Ramadan. The relationships between variables were tested through PLS-SEM using data collected from 600 respondents located separately in Yogyakarta and West Sumatra. The finding showed us that mechanical solidarity and social cohesion are more significant when mediated by generosity. In practice, it is shown that the dimensions of charity (alms and infaq) strengthen mechanical solidarity, which is a collective consciousness and cooperation spirit, to influence social cohesion.

Furthermore, generosity activities supported mechanical solidarity in strengthening the social cohesion among Muslims in Yogyakarta and West Sumatra, Indonesia. And elaboration on the factors accelerating social cohesion is an important issue for social and religious studies. It is so useful for transforming the dimensions of Islamic rituals into social impacts and determining harmony between religious communities in the future. As a specific epoch of the religious journey of the Muslim community ...Ramadan has a variety of privileges selected for religion. Among the specialties it is the presence of glory and blessings, where the gates of heaven are wide open (Imam Ahmad: 6851), forgiveness (Sunan Abu Daud: 1165), prayers are granted (Thabrani: 1423), and goodness doubled (Muslim; 1266). It is a Belief in Ramadan as a month of glory and blessings that encouraged Muslims to conduct good deeds to obtain the promised piety (QS.2: 183), increasing the frequency of worship.

Intensification of various activities and rituals, such as Guwahati, tarawih, nuzul Qur'an, i'tikaf grave pilgrimage, and tadarus, illustrate that Ramadan is the most important Islamic ritual obligation and a critical part of the spiritual life. In addition to the intensification of religious rituals, human relations enter a new kind of social relationship with each other with an increasing sense of brotherhood, unity, and solidarity among believers. Ramadan contains universal values that apply to all Muslims, including religious benefits, purification, strengthening the ummah, generosity, food habits, social patterns, and dress code. However, the local context also strongly influences the practice and meaning. 

There are two tendencies of studies on Ramadan:
 first is the radical perspective. Few works can be traced to this point of view in some detail, except for 
 and 
. They described Ramadan as a form of annual oppression of the Muslim community. The month is also attributed to a state of suffering that cannot be enjoyed by those who practice it, specifically women who are burdened with the practice of oppression. Second, analyzing Ramadan in a functionalist approach is mainly in the social aspects, such as solidarity, economy, and social capital formation

 In Indonesia, there have been only six studies related to Ramadan:
 Jorge Hellman's reflections on local discourse and the meaning of fasting as empowerment, obedience, and self-control (2006) and changes in the definition of eating (2008). Moller's studies are centered on the practice of fasting and various cultural rituals (2005), as well as tarawih rituals and prayers for the Muslim community. Surveyed the transformation of space (shopping mall) into an ideological sphere filled with religious symbols moving through social imagination and negotiating Islamic modernity. 
In addition to covering the above studies that have not paid particular attention to the Muslim community's cohesiveness during Ramadan, this study covers a variety of findings demonstrating that Islam's religious rites and practices improve social cohesion. Furthermore, it is based on a field study conducted in West Sumatra and Yogyakarta Provinces to examine factors influencing social cohesion during Ramadan. These factors are grouped into several groups of variables. For example, mechanical solidarity is the exogenous variable with the dimensions of collective consciousness and cooperation spirit, while generosity is a mediator variable consisting of infaq and alms. Social cohesion is the endogenous variable with five dimensions of moral feeling, tolerance, sense of belonging, and social harmony. Mechanical solidarity is tested directly on social cohesion to analyze the impact when this variable is mediated by generosity. This study is important based on two arguments. First, Ramadan is interpreted as a mere moment of spirituality and not seen as a momentum where social change can be promoted through various religious rituals. This study identifies that through the spiritual practices of fasting and acts of generosity, Ramadan can promote social cohesion. Second, Yogyakarta and West Sumatra, as two provinces where people are full of religious and cultural values, are selected as fields to become an empirical prototype of the assumptions that will be verified.

  • Social cohesion: concepts and its mechanism:

    Ramadan in social studies is not only understood as mere time or momentum but also interpreted as a social arena where change is formed through various religious rites and rituals practiced by Muslims. In this situation, several studies have been carried out by social scholars. However, they remained significantly limited in examining social changes caused by the increase of spirituality in the social behavior of Muslims. Among the literature is the study conducted concerning Ramadan, identifying how it has become a momentum for the rise in religiosity-based tourism. During Ramadan, various tourism industries, such as hotels and restaurants, are transformed into spaces highlighting Islamic accessories and religiosity 
    In addition to being related to the economy, Ramadan certainly impacts social life, as identified by the following several studies. 
     recognized that the month encourages adaptation to economic institutions, markets, and social cohesiveness. This is indicated by the increase in charitable activities, such as the upper social class (qāniyun) giving alms to the lower social community (masākin). This theory becomes the foundation to assert that Ramadan has become a "field study" where various factors can be identified and positioned as indicators of social change at the community level (i.e., ummah). Therefore, it is necessary to identify the factors responsible for the change concerning social cohesion.
    Social cohesion is defined as "a process of valuing, expressing, and promoting love, trust, admiration, peace, harmony, respect, generosity and equity upon other people in any particular society regardless of national origin, weight, marital status, ethnicity, color, gender, race, age, and occupation" . Therefore, it theorizes individuals in a community to "being social", a process where there is coexistence without considering the identity formed through cultural and religious ties. sharma introduced the theory of developing social harmony through two levels. Building social cohesion at these two levels is inseparable from efforts to promote the underlying values and principles.
    The first level is a process that occurs at the individual level. At this level, strengthening social cohesion can be conducted through several stages. First, developing empathy refers to behavior in which individuals try to deeply understand other people's feelings or empathize with the problems faced by others (
    ). They     understood this concept as meaning cooperation, consensus, and unity. The Islamic tradition also teaches that empathy is a pillar of unity, social cohesion, and harmony. In this context, Islam offers an essential and valuable instrument to foster this concept for others (Riyadi,2016). The instrument comprises all movements of generosity recommended and even obligatory in Islam, such as giving alms and infaq. Second, grouping for friendship, and at this stage, social cohesion can grow by strengthening the communities or groups to increase amity). Gatherings can promote social cohesion as a community will increase the sense of security among the members 
    Third, developing social cohesion at the individual level is "strengthening mutually". Every human being has specific talents, skills, and abilities. These advantages can be used in covering and supporting the existentialism of others with disadvantages. Humans will be promoted to cooperate and share knowledge and benefits with others at this stage. This process is believed to strengthen social cohesion identified in Islamic communities. During the momentum of Ramadan, "mutually strengthening" occurs through various social activities. For example, giving food to each other, giving charity, and sharing knowledge related to Islam. Fourth is acquiring allies, and at this stage, the community demonstrates trust, cares for others, and uses knowledge to support the increased awareness of the importance of social harmony...
    Two aspects support social cohesion in this context:
    • The first aspect is the growth of moral feeling, a sense of morality, moral action, and a sense of belonging. Therefore, moral feelings and a sense of belonging are meaningful in acquiring allies to support social cohesion.
    •  The second aspect is promoting social cohesion at the institutional level. At this stage, the government and organizations, such as NGOs, play an essential role in promoting relational well-being and social cohesion.


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Journal Reference: Science direct, CELL - Heliyon- Current