Search for the Meanings of 'Shaum', 'Shiyam' and 'Ramadhan'

For Muslims, fasting is not just an obligation, but also socio-cultural activities. Since our ancestors, fasting has created a variety of social phenomena among Indonesian people, such as grave pilgrimages, hospitality, munggahan, nyorog, dugderan, evening, cleaning mosques, tadarus, jaburan, tarawih, and markets or pasanas carried out at pesantren-pesantren . These traditions symbolize purification of the soul and the improvement of self-quality before God in welcoming the holy month of Ramadan and conducting fasting.

In our ancestors, the term fasting has a variety of designations in accordance with their respective regions and regions. However, the term shaum or shiyam is popular because these two words are the original diction of the command to fast, as stated in the Qur'an. Mentioned in the book al-Mu'jam al-Mufahras li Alfadzil Quranil Karim by Muhammad Fuad Abdul Baqi (1882-1968 AD), that the word shaum is once in the Qur'an, namely in the Letter of Maryam: 26, while the word shiyam repeated eight times.

The word shiyam is spread in Surat al-Baqarah: 184, 187, 196 (twice), an-Nisa: 92, al-Maidah: 89 and 95, and al-Mujadilah: 4. The distribution of the word shiyam has a variety of purposes, both as an obligation to pay fidiah, diat, or expiation. Meanwhile, the word shiyam which refers to Ramadan fasting is contained in Surat al-Baqarah 184 and 187. Paragraph 184 states the obligation of Ramadan fasting, while verse 187 explains the rules of fasting activities. In addition to these two words, the Qur'an also contains other derivations of the words shaum and shiyam, namely tashûmû (al-Baqarah: 185) and falyasumh (al-Baqarah: 185), which fall into the category of fiil mudhari ', meaning verbs are being or will, and asshâimin and as-Shâimât (Alahzab: 95) which refers to the perpetrators of plural forms of fasting for men and women.

Etymologically, as in the al-'Ayn dictionary, the first dictionary in Islamic civilization by Khalil bin Ahmad Al-Farahidi (718 - 789 AD), shaum or shiyam is formed from the root word صام - يصوم which means imsâk (hold), shamt (silent) not talking), rukûd (still not moving), and wuqûf (stopping). So both of these words in language means leaving or not eating and drinking, not talking, and not doing any activity. This literal meaning then becomes the grip meaning attached to the term shaum and shiyam to date, as contained in the contemporary al-Mu'jam al-Wasîth dictionary by Majma’ul Lughah al-Arabiyah of Egypt.

If the two words above have the same literal meaning reference, why does the Qur'an prefer the word shiam to show the meaning of the activity of fasting obligations in Surah al-Baqarahayat 184 and 187? In the shorof discipline or Arabic morphology, there is a theory that says زيادة المعنى تدلّ على زيادة المعنى (word form denotes the character of meaning). The word صوم has three letters, while صيام consists of four letters. Therefore, the word shiyam has a deeper meaning than the word shaum. There are even some circles that distinguish the meaning of the two words.

As quoted by Alhasan bin Abdillah bin Sahl bin Said, who is famous for the call Abu Hilal Al'askari (920 - 1005 AD) in al-Furuq fi al-Lughah, the word shiyam means to refrain from things that cancel (eat, eat, drinking, jimak) accompanied by intention, while the word shaum means leaving things that cancel fasting or not talking. This difference is based on Surah Maryam verse 26, which is:

فكلي واشربي وقري عينا فإما ترين من البشر أحدا فقولي إني نذرت للرحمن صوما فلن أكلم اليوم إنسيا

"So eat (the date palm), and drink (from the lake water) and have fun (with the birth of your child). If you (Maryam as) see a human being (and ask you about your situation), then say: "Verily, I have vowed to fast (not speak) for the God of love, then I will not talk to (a) human (even) ) today."

Based on the above verse, even the distinction between the two words above often becomes sharp. Shiyam is a special term for fasting without eating and drinking, while shaum for fasting does not speak, so the mention of Ramadan fasting with shaum is sometimes considered wrong. Indeed, the word shaum in the above verse means neutral, not inclined to the meaning of not eating or drinking or not talking. It's just that the meaning of not speaking is in the sentence that follows and is also supported by the sentence at the beginning of the verse. Therefore, limiting the word shaum to the meaning of fasting seems inappropriate.

In his words, Rasulullah SAW. not infrequently using the terms shaum and shiyam to refer to the meaning of Ramadan fasting activities that we know as they are today. Some narrations show this, for example in the editors of the following traditions:

كل عمل ابن آدم له إلا الصيام فإنه لي وأنا أجزي به ..... (رواه البخاري ومسلم) كل عمل ابن آدم له إلا الصوم فإنه لي وأنا أجزي به ..... (رواه البخاري)

"Every human deed acts for himself except fasting. Surely the fast is for Me and I will repay. "

صُمْ أَفْضَلَ الصَّوْمِ ، صَوْمَ دَاوُدَ ، صِيَامَ يَوْمٍ وَإِفْطَارَ يَوْمٍ ..... (رواه البخاري) ــ

"Satisfy with the best fast, which is satisfied the Prophet David; fasting a day and not fasting a day. "

In the editorial of the hadith above, both in two different narrations and one narration, the words shaum and shiyam are used by the Prophet sallallaahu ‘alayhi wasallam to refer to the meaning of activities to hold hunger and thirst as well as cases that cancel other fasts. The book Muaththa` Imam Malik, Musnad Imam Syafi'i, and Sahih Muslim Imam tend to prefer the word shiyam (كتاب الصيام) to name the title or chapter regarding fasting, while Sahih Imam Bukhari and Musnad Imam Ahmad (which have been arranged according to the fiqh chapter) choose the title or chapter for fasting, while Sahih Imam Bukhari and Musnad Imam Ahmad (which have been arranged according to the fiqh chapter) Diksi shaum (كتاب الصوم) in its naming. Even so, the books still use these two diction in subtitles about fasting, of course with different levels.

This variety of meanings can actually be deciphered by meeting the basic meanings of the two words as explained above. The word shaum is general, any form of fasting can be called shaum, while shiyam is more specific in its spirit aspect. This needs to be emphasized because differences in meaning still remain in the synonym though, but not in the redaction of the meaning, but in the aspect of satisfaction that shari'a with all its rules so that it is used by Allah. in Al-Baqarah verses 183 and 187.

In contrast to the meaning of shaum or shiyam etymologically, in the scope of syri'at or fiqh discipline, the two words in terms do not make a meaningful difference. Shaum or shiyam in Islamic jurisprudence is interpreted as an activity of restraint, accompanied by intention, from eating, drinking, having intercourse, and everything that invalidates from the dawn until sunset. It may be that from a different point of view Sufism and deeper by touching aspects of ethical Sufism, but it can not escape the meaning of fasting above which is more physical.

Ramadhan

Fasting in Islam has many variations, but only Ramadan fasting holds all kinds of interests in political, social, economic and cultural values. Ramadan fasting is also able to create psychological conditions of human souls that are "different" within a period of just a month and the majority of them return to the "habitat" of their original character in the other eleven months. Therefore, Ramadan is a month of "self-improvement", to avoid negative labeling as a pretense month. The tradition of fasting is not only in Islam, it has existed since before Islam came. Even as in the above hadith quote, the Prophet David has a tradition of fasting a day not a day. Egyptians, Greeks, Romans, Chinese, and others also have fasting traditions with different procedures and goals. The same goes for Jews and Christians. They have a tradition of fasting too.

The Quraysh during the Jahiliyah period also fasted y Ashura as did the Jews. Asa Ashura fasting was also carried out by the Messenger of Allah before the time in Makkah and in Medina. However, after the fasting of Ramadan is required, fasting y Ashura becomes a mere compilation. Ramadan fasting in Islam is required in 621 AD or the second year after the emigration or the 14th year after prophethood. This is marked by the descent of Surat al-Baqarah verse 183 in Medina, as set out in the book of Tasyri 'Alislamy by Muhammad bin ‘Afifi al-Bajury, known by the name Muhammad Khudory Bik (1872-1927 AD). The one month of Ramadan in the Koran already existed before Islam came or the Jahiliyah period because the naming of the Hijri months adopted from the tradition of the pre-Islamic Arab calendar. Ramadhan during Jahiliyah was a glorious month for the people of the Arabian Peninsula. Kholil Abdul Karim (1930-2002 AD) in al-Judz'r at-Aurikhiyah lis Syariu'ah al-Islâmiyah said that the grandfather of the Prophet and the uncle of Umar bin Khattab, namely 'Abdul Muttalib and Zaid bin Amr bin Nufail always pray (worship) in the cave of Hira during the month of Ramadan, giving alms and giving food.

The tradition of tahannuts ‘Abdul Muttalib was later imitated by his grandchildren until the first revelation, which also fell during the month of Ramadan. In language, in the al-ʻAyn and al-Mu’jam Al-Wasith dictionaries, Ramadan is derived from the word رَمَضَ which means the heat of the stone due to the sting of the sun, burning heat, and rain that falls before autumn. So Ramadan is attached to the meaning of heat because indeed the naming of pre-Islamic Arabic months is based on social reality and its geographical weather. About two centuries before Islam, Kilab bin Murroh, one of the ancestors of the Prophet Muhammad, proposed the naming of the months in the Arab calendar. One of the names of the month is Ramadan. Ahmad Arif Hijazi Abdul Alim (1959 - present) in Asmâus Syuhur al-'Arabiyah argues that, naming the Islamic months there are religious backgrounds (Muharam and Dhul Hijjah), social (Safar, Sya'ban, Syawwal, Dzul Qa ' dah), social-religious (Rajab), social-ecological (Rabiul Awal, Late Wednesdayil, Jumada Ula, Jumada Tsaniyah). Meanwhile, the background of naming the month of Ramadan is ecological-geographical, in accordance with the conditions of summer weather in the Arab region at that time known as ramdha, a root word with Ramadan. In addition, quoting Imam Qurthubi, Ramadan is also referred to as the warm-up month by sharpening weapons in preparation for the war in Shawwal, before entering the three holy months after which the haram agreed.

The reasons for naming Ramadan above are seen as more rational because they originate from the geographical and social realities of pre-Islamic Arabs, even though they are incompatible with current realities. The era of Ramadhan Ramadhan does not always coincide with the summer because Ramadan relies on the movement of the moon, not the sun. Therefore, so that the meaning of Ramadan correlates with its basic meaning, there are some new reasons that tend to be religious because of the obligation to fast during the month, even though it is acceptable in language. Among these arguments is because Ramadan is a month of fusion and burning of sins or because the digestion of fasting people feels hot due to hunger and thirst, and there are also those who consider that Ramadan is one of the names of Allah, so pre-Islamic Arab societies are very be careful and avoid using the word Ramadhan juxtaposed with shahr diction (month).

M.I. Sofwan Yahya, recipient of the Eka Tjipta Foundation Scholarship at the UIN Jakarta Postgraduate School

Source: https://islam.nu.or.id