What is the basic meaning of the feast of Eid al-Fitr for Muslims?

What is the basic meaning of the feast of Eid al-Fitr for Muslims?
We have the term 'id. In Islam, there is no Eid al-Adha Eid al-Fitr. 'Id derived from the Arabic root of the word' no, again. Etymologically, Eid al-Fitr means "breaking the back." It may also well straighten out our understanding of al-fitr. During this time, Eid means "return to nature." Actually, the right is the "re-break." Fitr different nature. One fatarah, a disposition to use ta 'marbutah, while al-fitr in the word Eid is not wearing ta' marbutah.
But whatever they are called term Idul Fitri for us is to "express a joy after approximately one month of us who are Muslims fast during the day and returned to normal eating, drinking and sex during the day." But for us the important thing is Eid means "back to the spiritual homeland." Thus, to be going home is not really in a biological sense. Let's see lately Lebaran not playing incredible, until the "hassle" of all parties. Though the urgens is doing "spiritual homecoming, a spiritual homecoming."
If not mistaken, the police spend roughly 45 billion dollars to safeguard and secure the "procession" was going home.
Try how much "cost" we have to pay. Homecoming that accompanies Eid feast into a kind of an annual ritual that is very consumptive. Imagine if the accumulation of capital or profits or wages earned during a year working in the city suddenly had to run out in one week due to going home to his village's biological. The substance of the Eid al-Fitr is the "spiritual return home." It means returning to the conscience. It's very important we are underlined.
Hamzah Fansuri stated in his poem that he was looking for God everywhere, including in the Kaaba. But he found God within himself. That is, our spiritual home there are actually within us. What do you think?
True that literature is the thickest in our lives is ourselves. No wonder there are traditions, although some are saying it's not a hadith, 'man' Arafa nafsahu faqod 'Arafa rabbahu. So whoever is able to open and read the literature in itself, let alone understand the natural phenomenon, even he could understand God, understand God.The most serious science is God, and the "mystery" of it can be found in this.
If we do a concentration or contemplation back to our true selves, back to the readings, past experiences, read the sheets of our lives, the wisdom-wisdom emerging within this.
In English, the feast of the religions referred to as a holy day, a holy day. All religions have holy land or the land of the holy and sacred time. How does the meaning of time and sacred place for religious people?
I think, in the Koran and the Bible, there is a sacred time. For example, Friday night called sayyidul Ayyam. Then Sayyid al-shahr, penghulunya whole month is the month of Ramadan in the Islamic religion. Then in terms of places, special places, for example alladzi baraknah haulahu (Surat al-Isra: 1). Emerging understanding that prayer in Mecca, especially in front of the Kaaba was 100 thousand more than the main prayer outside. The reason, the Kaaba is the spiritual center of gravity or, center magnets. Closer we come to that place, then we are getting sucked in by the spiritual energy. Maybe from here can also be no rationalization, no reasoning why his prayers in front of the Kaaba opportunity to khusu 'is greater than the prayer in places other than the Kaaba. That's incredible. In addition to symbols, there is also a fact there.
I've also never been to Jerusalem and Bethlehem. I entered the al-Aqsa Mosque and the holy sites of Jews called the Wailing Wall to the west. When I go in there, I also felt a kind of gravity and spiritual vibrations. Whether, day, time or place that is meaningful universal sacred? Currently, there is a tendency to interpret the holy day and place specific only belong to certain groups only. If we want menorobos day or shrine impress others is prohibited.
The main origin of this ban was not really all parties. The prohibition was actually more of a scriptural interpretation than the substance itself.
Including a ban on Christmas congratulate Christians or vice versa?
At first these distinctions like that may be required. In certain circumstances it allows an identity becomes important. I want to provide an illustration that there should be differences, there should be a distinction between posture and gesture between Muslims and non Muslims in the past. One characteristic of Islam at that time is a must mustache and beard in men, wearing the hijab for women. It is more of a local demands of that era. So it does not mean that being a Muslim should maintain a mustache for boys and use the veil for women. So the hijab and the mustache is not something substantial in my opinion. Substantial it is libasu taqwa, as asserted in the Koran. Walibasu dzalikal khair al-taqwa, piety better clothes.
Eid Fitru contains two meanings; religious and social. How do we see the trend of transformation of the holiday of a religion into the holiday all walks of life?
Viewed from the sociological point of view, the transformation was his plus-minus.Maybe we can find a plus Lebaran is unfolding again relationship with another person's emotionality. So no one should be met by market interests, for example.People can come together for emotional and community interests. Society can not solely be met by market interests, patembayan. Such community meetings Lebaran is also having an impact on society itself.
Eid interesting economic approach to our review. On the one hand there are elements of consumerism there because of transportation enrich entrepreneurs. But at the same time, cultural rite that can be translated repatriation of the money that accumulates in the city to the regions. Of course this is very personal. This is an opportunity for villagers to receive money from the city. Imagine how many people in one village who came from Jakarta back to his village. There they spend the money so that the villagers were sprayed to obtain economic benefits. There are impromptu market and others
But on the other hand, if we have seen in a purely economic standpoint, back and forth over many aspects of futility rather than profits. But for we do not just look from an economic standpoint alone, but also there is a relationship silaturrahim. Maybe this is important. If silaturrahim already does not exist in this society, public buildings will be very risky with a variety of challenges.
If we see in big cities there is an increasingly prominent trend in recent years, the ceremony that made halal bihalal events to strengthen the relationship between shilaturrahim business colleagues, business partners and others.
I think the benefits of halal bihalal have practical benefits, but also something that can not be measured senses. This life cycle is actually in need of certain ceremonies. For example a human born, seven months pregnant, akikah, circumcision, and applying for a marriage ceremony is always fulfilled. That aspect of biological life. But also an annual cycle; no custom cycles, there is also a religious cycle. In Java, there is a culture cycle. In the days of what, for example falling center. On what day the grandmother died, for example.
Religious cycles also exist, such as Ramadan like this. Then after that there is halal bihalal. Soon there is Eid al-Adha. Then there is the Prophet's Birthday, Ascension and others. Religious moments are utilized by our society as a container silaturrahim.
Even nation-states also require a ceremony to remember important events, such as freedom and magic of Pancasila. Apparently the ceremony, ritual or festival into something that is inherent in human life itself. Idul Fitri and others actually carried out within the framework. Once again I want to ask, if the holiday has become a social ritual, to strengthen a sense of trust, silaturrahim rope and so on should be cross-border community where mutual strengthening social bonds back. Do you feel there is something odd if Muslims also follow the ceremonial feast of others? After all, the feast of other people sometimes have to be part of a social event? Nyepi Day in Bali for example, have become part of a social event as well.
If I see a lot more psychological than theological constraints. The reason is that we are accustomed in the monotonous life of understanding, because we too want to preserve the purity of faith. I see that more psychological problems in fact, not on texts or theological issue. If we pull the threads actually what is wrong if, for example, I as a Muslim to come to places where ceremonies of other friends. My belief, God willing, will not be disturbed. Maybe my faith will be more fertile. It turns out the greatness of God, the universality, of his power that can be read everywhere.
If we see in everyday life, in general we have to treat the holiday as a forum to exchange congratulations, parcels and so on. Is not that already the holiday social?
So there is a hadith of the Prophet that betulnya silaturrahim extend the life and sustenance. Sustenance lot, then the automatic life expectancy will be longer.
Eid this year is almost the same with Christmas. Then there is the Chinese New Year, Waisyak and others. How do you interpret the holiday that this kind of sequence? This is an opportunity for different people to reinforce each other silaturrahim rope. During this time when we talk about why silaturrahim internal use only.
At the very least, someone who could increase religiosity, then sensitivity will be more sharp, his social concerns of inequality in society is also increasingly felt. I never count the income of people in my village is only Rp. 3000 per day. I once ate at a restaurant in Jakarta, it should be in-charge of Rp. 300,000. People in my village takes three months to eat like this. How unfair with my experience going home to my hometown.Little for us in the city was very great significance in the rural. Emotionality our relationship with others will be honed with the existence of events like this.
Then also its external benefits. Sometimes we also celebrate the Lunar New Year next door neighbor and then send each other food. When we give diamond widths.Finally the feeling indebted when they celebrate the festival. I think the benefits are there externally. I think if all the moments that are very much of this, we draw social benefits, then it is very beneficial to us all.
If it considers the feast of Eid al-Fitr purely personal affairs of Muslims by religion and have no social implications, it is less precise. Or just be a social event without spiritual meaning, it is also wrong?
In one verse of Surat Ali Imron said that the pattern of real human life should be measured by the size of the vertical-horizontal earlier. Araaital ladzi yukadzdzibu biddin: "Do you know anyone who is religious in camouflage, artificial and hypocritical?" This is the horizontal size. Do not care to orphans. Orphaned children not only left his father dead. This interpretation too is the Middle East because the father is central. In fiqh is orphaned is a widowed father. But when his mother died not orphaned. In Indonesia should be called orphans when the mother died.
Importantly there is a disconnect between something with something else so that the dependence is lost. Dependence on the father in the Arab culture is very high. But in Indonesia is not only a father, but parallel to the father and mother.
Fadzalikal lalzi yadu'ul wala yahuddu orphans' ala tha'amil poor. So the Lord confirmed the word 27 times and 28 times the word orphan poor. Why did God repeatedly makes the orphans and the poor as the criterion measure levels of one's religiosity? So kuaalitas religious person is not judged hablim minallah course, but this is more emphasized hablum minannas. Then fawailul lil mushollin, then the "woe unto those who pray." Allazinahum 'an shalatihim sahun, "which is negligent in his prayer." So his prayer did not bring social vibrations. Moreover, the very next verse: allazina yuraun hum, "which demonstrates the luxury at the expense of others." Wayam naunal ma'un, "and are reluctant to give aid to the people."
Symbolically, the zakat is a manifestation of our solidarity with people who are poor.The doctrine of social justice is important in Islam. The problem is, why the lack of justice is reflected in the social system of Islam itself?
The words justice was lost with the sacred idiom of jihad. We wanted to create a great caliphs in the earth's surface. As a servant wants to be successful and as a Caliph to succeed. It's hard to be successful if we caliph poor. There will never be successful if the caliph issues of social injustice unnoticed. There will never be 'abid great if our horizontal relationships problematic. I think religion is a rational measure.
Yesterday we celebrate the Laylat al-Qadr crowded. We often say that we do not memitoskan Laylat al-Qadr. Al-laila does not necessarily mean the night. In Arabic poetry, the mystical interpretations of al-Lail was a silence, sincerity, sincerity, kesyahduan or fervently. Laylat al-Qadr That's the landing base. As a uzlah Prophet in the cave of Hira. If we want to obtain Laylat al-Qadr, the landing should be prepared in the heart. So al-Lail not just at night, but lunch can be provided capable of feeling such as al-Laylah. There was a coolness, calmness, thuma'ninah.