By: Gavin Asadit )*
Ramadan 1447 Hijri, observed by Indonesian Muslims from February to March 2026, unfolds amid a dynamic social atmosphere. After the government officially declared 1 Ramadan to fall on February 19, 2026 through the Isbat Session involving astronomical experts, representatives of Islamic organizations, and relevant institutions, Muslims across various regions began their fasting with solemn devotion. Some groups, however, commenced fasting a day earlier based on their own calculation methods. This difference once again drew public attention, particularly in the digital sphere, where information and opinions spread rapidly.
Amid this dynamic, the state adopted a calming stance. The Minister of Religious Affairs, Nasaruddin Umar, emphasized that Ramadan should be understood as a momentum to strengthen social piety and national harmony. He reminded the public that fasting is not merely about abstaining from food and drink, but also about restraining oneself from blaming others, sharpening differences, or producing divisive narratives. According to him, the self-control cultivated during Ramadan must be reflected in social life, including in the use of social media and public discourse.
The annual determination of the start of Ramadan by the government is often accompanied by differences in the methods of hisab (astronomical calculation) and rukyat (moon sighting) used by certain Islamic organizations. Yet these differences are essentially part of the rich tradition of ijtihad in Islam. The state facilitates the official determination process to provide collective certainty, while still allowing communities the space to practice according to their respective convictions. In this context, religious and civic maturity are put to the test.
The Minister of State Secretary, Prasetyo Hadi, also stated that differences in the beginning of fasting are natural in a pluralistic country like Indonesia. He called on the public to respect one another and not exaggerate differences that do not touch the core of Islamic teachings. On behalf of the government, he expressed hope that Ramadan would serve as a means to strengthen national unity amid the social and economic challenges facing the nation.
A similar message came from Islamic scholars. The Chairman of the Indonesian Ulema Council, Anwar Iskandar, reminded Muslims that differences in determining the start of Ramadan must not erode Islamic brotherhood (ukhuwah Islamiyah). He stressed that the essence of fasting lies in moral development and solidarity, not in debates that lead to polarization. In several media statements, he encouraged Muslims to use Ramadan as a moment to strengthen concern for others, especially those in need.
Meanwhile, the Chairman of Nahdlatul Ulama, Yahya Cholil Staquf, underscored the importance of maintaining calm and wisdom in responding to differences. He noted that Indonesia has a long tradition of managing diverse religious views without falling into open conflict. For him, the maturity of the Muslim community is reflected in its ability to preserve brotherhood despite technical differences in religious practices.
This year’s Ramadan dynamics have also drawn attention to the role of social media. In recent weeks, discussions about differing start dates for fasting became a trending topic across digital platforms. While some content was informative and educational, not a few were provocative or oversimplified complex issues. This condition illustrates that the challenge of polarization no longer occurs solely in physical spaces, but also in virtual arenas that can reach millions within seconds.
In such circumstances, collective responsibility becomes crucial. The government continues to urge the public to prioritize digital literacy, verify information before sharing it, and avoid spreading content that may trigger misunderstanding. At the same time, media professionals are expected to uphold the principles of accuracy, balance, and context when reporting on sensitive religious issues. Ramadan thus becomes a test of media professionalism in delivering information that is both calming and enlightening.
In many regions, however, Ramadan has showcased a strong sense of togetherness. Government-organized Ramadan safaris, distribution of social assistance, affordable markets, and zakat and charity movements demonstrate that the community’s energy is largely directed toward social solidarity rather than debate. Mosques are filled with worshippers performing tarawih prayers, Islamic lectures highlight themes of nationalism and religious moderation, and youth communities initiate programs to distribute iftar meals and provide support for orphans.
Members of the House of Representatives from various political factions have also used Ramadan as an opportunity to reinforce national values. Some have emphasized that the spirit of sharing and social empathy during fasting aligns with the principles of Pancasila and the Constitution. Ramadan is seen as an effective space for character education, as it fosters discipline, self-restraint, and concern for vulnerable groups.
These realities indicate that polarization narratives are not dominant in everyday practice. The majority of Muslims observe their worship peacefully and respect differing choices. The challenge of polarization more often emerges within discursive spaces amplified by social media algorithms. Therefore, strengthening literacy, setting positive examples by public figures, and maintaining consistent, open government communication are essential to ensuring a conducive atmosphere.
Ultimately, Ramadan is a month of reflection. It teaches that differences do not need to be eliminated in order to create unity. What is required is mutual respect and awareness that Indonesia’s nationhood is built upon diversity. When Muslims are able to frame differences within the spirit of brotherhood, Ramadan truly becomes a blessing for the entire nation.
Amid the rapid flow of information and potential identity-based friction, Ramadan 2026 serves as a reminder that Indonesia’s strength lies in its ability to manage diversity peacefully. The government, religious scholars, community leaders, and the media all hold strategic roles in maintaining a cool and harmonious atmosphere. Yet the most decisive factor remains the maturity of society itself in responding to differences.
Ramadan is not a space for polarization. It is a collective learning space to strengthen brotherhood, deepen empathy, and reaffirm national commitment. When the values of fasting are truly internalized, differences will not become a source of division, but rather a richness that reinforces Indonesia’s unity.
)* The author is an observer of social and community issues.