War During Ramadan
REPUBLIKA.CO.ID, By: H. Tulus Warsito (Author of the book LOGIKA PERANG 2026, Professor Emeritus of International Politics, Muhammadiyah University of Yogyakarta)
Current global political issues indicate that the world is not in a good state. Firstly, there is the emergence of the Board of Peace (BoP), proposed by Donald Trump (who would also be its lifelong chairman), which aims to create peace in Gaza but excludes Palestine. Ironically, Indonesia supports this, even though as a permanent member, it is required to pay a contribution of 1 billion US dollars, equivalent to 17 trillion rupiah (although it has not yet been paid, as it can be paid in instalments).
Besides Gaza, the United States also threatens to attack Iran, and in response, Iran will retaliate with a full-scale attack on Israel, which will directly or indirectly affect security in Gaza.
Furthermore, the war between Russia and Ukraine shows no signs of resolution, even though there are approximately 30 million Muslims (in Russia) and about 2 million Muslims in Ukraine. Added to this are developments in the China Strait, Greenland, and the shifting loyalties of NATO, which is beginning to distance itself from the United States, all of which make it easier for people to believe that World War III is imminent.
On the other hand, we are welcoming the arrival of Ramadan, a month full of blessings, forgiveness, and prohibitions. If we link our concerns about the possibility of World War III with the sanctity of the month of Ramadan, several questions arise: Is it permissible to wage war during Ramadan? What is the law of war in Islamic fasting? Did the Prophet Muhammad (peace be upon him) ever participate in a war during Ramadan? What is the meaning of war during the month of fasting?
The answers to the first and second questions are that, in Islam, waging war does not automatically invalidate fasting. However, there are several conditions that need to be considered: 1) If waging war requires extra energy and potentially endangers oneself or others, then it is permissible to break the fast. 2) If one is unable to fast due to fatigue or other conditions, then it is permissible to break the fast. 3) If there is permission from a leader or commander to break the fast, then it may be done.
However, if waging war does not require extra energy and there are no conditions that invalidate the fast, then the fast must still be observed. In Islam, there are several verses related to fasting and war, such as: Surah Al-Baqarah (2:184) and (2:285).
For the third question: The Prophet Muhammad (peace be upon him) participated in at least 27 wars during his prophethood, namely: The Battle of Badr (624 AD), the Battle of Uhud (625 AD), the Battle of Khandaq (627 AD), the Battle of Bani Qurayza (627 AD), the Battle of Bani Mustaliq (627 AD), the Battle of Khaibar (628 AD), the Battle of Fathu Makkah (630 AD), the Battle of Hunayn (630 AD), the Battle of Tabuk (630 AD) and 18 other wars, two of which took place during Ramadan, namely: The Battle of Badr (2 Hijri) which took place on the 17th of Ramadan and the Battle of Fathu Makkah (8 Hijri).
The above information clearly shows that war is actually of significant importance in the performance of the Ramadan fast. In addition to being a test to strengthen our faith and patience, it also reflects that war is not an obstacle to fasting.
It is not surprising that in a hadith it is mentioned that “Whoever fights in the way of Allah in the month of Ramadan, his reward is like the reward of fighting 70 times in other months.” (HR. Tirmidhi). This hadith explains that fighting in the month of Ramadan has a greater reward than fighting in other months.
Although often misunderstood by non-Muslims as a stigma that Islam is fond of war, the laws of war in Islam also show our courage to uphold the principles of amr bil ma’ruf nahi ’anil munkar (enjoining good and forbidding evil), even if it means waging war. This becomes a characteristic that intimidates the enemy. God willing!