“Fasting is prescribed for you as it was
prescribed for those before you.” ~Qur’an 2:183
While Islam is the
second largest religion in the world, many of its practices have been misunderstood
by Christians and Western thinkers since the time of the Crusades (Jost,
2006). One such practice is the
observation of the month long celebration and fasting associated with
Ramadan. Each year, in the ninth lunar
month of the Islamic calendar, followers of Islam and the Prophet Muhammad
celebrate the month of Ramadan.
Contrary to what many non-Muslims perceive, Ramadan and its strict
fasting rules were not created solely as a means of deprivation for the atonement
for ones sins (Romig, 2012). In fact,
the celebration of Ramadan is a much more complex and spiritually invigorating
cultural practice that combines rich traditions, opportunities for personal
growth, deep devotion to God, and brotherhood in communities. The many benefits of fasting during Ramadan
extend not only to the individual, but also to the Ummah, or spiritual
community.
The
tradition of fasting during Ramadan has been dutiful carried out by Muslims
around the world since the Prophet Muhammad started the Ramadan fast in the
second year after he moved his people to Medina
from Mecca (Baig, 2014). To Muslims, this culturally significant
historical migration in 622 C.E. is known as Hijrah. After learning of an assassination plot
against him, Muhammad moved his people to Medina . This event was so important that it marks the
beginning of the Islamic calendar. The
first year of Hijrah was a difficult time for Muhammad and his followers
because the move to the new land was in the face of persecution, political
unrest, and importantly, hunger. In
addition, Muslims believe that during this holy month Allah opened the gates to
heaven and closed the gates to hell (“Ramadan,” 2011). Thus, each year during Ramadan, Muslims use
the month to reflect in gratitude on the blessings that they receive from Allah
and for Allah’s “mercy, forgiveness, and protection” (Baig, 2014).
The
importance of the month of Ramadan carries additional historical significance
to Muslims. First, Ramadan marks the
time when the Qur’an, the Muslim holy book, was delivered to Muhammad directly
from Allah. Taken as the word of God,
Muslims look to the Qur’an to guide them in every aspect of their lives (Sultan
2014). Muhammad filled the pages of the
Qur’an with inspirational messages describing a loving and merciful God and
moral guidelines for a righteous way of life.
As Sultan, the Imam of Princeton University explains in his recent blog
post “The 30 Days of Ramadan, Day Two:
Approaching the Qur’an,” the revelation of the
Qur’an:
reflect[s] what the
Prophet and his early community were going through… the Qur’an preaches a
message of God’s absolute Oneness, finding nobility through righteous conduct
and deeds, enduring patiently through difficult times, and being certain that
there will be accountability and an afterlife – reflecting the humble origins
and struggles of the early movement as well as the foundational teachings of
the new religion. [It also] moves toward a more social message with communal
laws and concerns addressed such as marriage, business transactions, war and
interfaith relations – reflecting the Prophet and his community’s shifting
fortunes as an emerging faith civilization (2014).
Thus, the
significance of the Qur’an in Muslim Ummahs and the reception of it by Muhammad
are focal points for Muslims during Ramadan.
Like many of the customs associated with Ramadan, this emphasis on
studying and reciting the Qur’an during Ramadan is believed to help Muslims
better follow the Qur’anic message during the rest of the year.
Similarly, the practice of fasting
during Ramadan carries significant weight in the Muslim community. The celebration of Ramadan and the practice
of fasting hold such high value in Islam that fasting during the holy month is actually
one of Five Pillars of Islam (“Ramadan (Islam)”, 2014). These five pillars, or basic tenets of Islam,
provide five guidelines that every Muslim must abide by. The primary pillar dictates the fundamental belief
that Allah is the one God and Muhammad is his prophet; this is the first and
most important tenant of Islam. What
many non-Muslims do not know is that the first pillar of Islam refers to the
same God as the religions of Judaism and Christianity. In fact, in his teachings, Muhammad often
refers the lessons of many of the prophets of the Old Testament and Torah and
also to the New Testament. He often
cites the stories and valuable lessons of biblical figures such as Abraham,
Moses, and Jesus. The other pillars of Islam
mandate almsgiving, praying salat prayers five times each day, and making a pilgrimage,
or hajj, to Mecca at least once in the practitioner’s life (Jost, 2006). The
final practice, sawm, is outlined in the five pillars and requires Muslims
(with a few exceptions) to fast during Ramadan (“Ramadan (Islam)”, 2014). Thus, fasting holds a great purpose in the
hearts and minds of Muslims. It marks an
important spiritual time each year in the Muslim calendar.
The timing of this spiritual month
each year is dictated by the phases of the moon that define the Islamic lunar
calendar. The natural cycle of the
phases of the moon during the ninth month of Ramadan mark the start and end of
the period of fasting for Muslims. The
month long celebration and fasting begins at the sighting of the new moon. The first waning crescent moon of the ninth
month symbolizes this important date.
Likewise, the period ends with the sighting of the next waning crescent
moon which marks the end of the calendar month (Wrynn, 1995).
Within the Muslim faith, customs vary on how and when the
moon sighting is taken into account.
Some Muslims around the world follow the belief that the individual
mufti (religious leader) of each individual country should set the time of the
beginning of Ramadan. Different muftis’
varying opinions and different geographic locations may influence the date
decided to be the first day of fasting for Ramadan, and it may not be the same
day in every country (Wrynn, 1995). However,
other Muslim followers believe that the first day of Ramadan should be a more
universally accepted date marked by the sighting of the new moon in Saudi Arabia . While one
tradition focuses on local community unity, the other calls for more of a
globally united Muslim community.
Regardless of which date marks the start of Ramadan for Muslims around
the world, the sighting of the new moon is of utmost importance when
determining the beginning of the fasting period (“Ramadan”, 2011).
Similarly in tune with the cycles of nature, the daily
fasting hours are determined by the cycle of daylight hours. The start of each day of Ramadan begins just
before the sun comes up, and the fast ends as the sun sets and the daylight
disappears. As explained in “Confessions
of a Ramadan Rookie,” fasting “…begins at the first ray of dawn, or as it says
in the Koran, ‘when the white thread of day becomes distinct from the blackness
of night’” (Roming, 2012). Moreover, the
daily period of fasting aligns with the Muslims Salat prayer times and includes
extra prayers for Ramadan. During the
holy month, Muslims eat two meals each day.
The first, suhoor, takes place just before dawn; the other, iftar,
occurs after evening prayers. The two
meals are part of a much broader daily schedule that includes a variety of
prayers, reading of the Qur’an, rest and reflection.
For example, Muslims pray the five prescribed salat prayers
each day. The timing of these prayers is
also determined by the sun’s location in the sky. The first prayer of the day, Fajr, takes
place before dawn. The other prayers are
spaced throughout the day—Dhuhr at noon as the
sun passes the mid-sky, ‘Asr in the afternoon, Maghrib at sunset, and ‘Isha in
the evening once it is dark but before midnight
(Huda, 2014). In addition, Muslims make
dua, or more personalized prayers of supplication, and pray using prayer beads
in the practice of zikr. As Ahmed, a
writer for Haq Islam explains in “Ten Tips for Ramadan”: “One needs to have
discipline in following a particular routine or schedule for Ramadhan…They wake
up for suhoor but also pray Tahajjud…Recite some Qur’an. They eat.
Make dua’ while waiting for Salah.
They pray Fajr. Recite Qur’an and
make zikr” (2014). Thus, the practice of
fasting is incorporated in every way into the daily Ramadan schedule for a
Muslim. Fasting, or sawm, requires a
commitment to a schedule of not just eating and drinking and fasting, but of
devout and frequent prayer and spiritual reflection, and a careful balance of
rest, sleep, and activity.
Through planning and commitment, a Muslim who fasts during
Ramadan maintains his health and metabolism while actually suffering from pangs
of hunger and thirst (“Ramadan”, 2011). In the article “Ramadan,” BBC
writer Professor Sahir Akhtar explains that “the true object of fasting…is to
experience hunger and check the desire in an attempt to reinforce the soul in
piety.” While this sawm may seem extreme
to an uninformed observer, it is actually beneficial to the practitioner when
the food and fluid intake is carefully considered and sleep and rest times are
provided. In fact, it is not recommended
for Muslims to overeat or “stock up” excess calories during the two Ramadan
meals. According to Professor Akhtar, “the body has regulatory mechanisms that
reduce the metabolic rate and ensure sufficient utilization of the body’s fat
reserves in times of hunger…a balanced diet that is even less in quantity than
normal will be sufficient to keep a person healthy and active during the month
of Ramadan” (“Ramadan”, 2011). Thus,
with careful attention to his intake of foods and liquids during suhoor and
iftar, the Muslim practitioner can safely fast for the month.
For example, the predawn meal, suhoor, should include foods
that sustain one’s energy for a long period of time (“Ramadan”, 2011). Also, suhoor is traditionally a large, hearty
meal consisting of a balance of foods (“Sawm:
Fasting”, 2009). A practitioner
should also be careful to hydrate well before the day long fast. Foods and beverages that provide only short
bursts of energy such as sugary foods or caffeine are not favorable choices for
suhoor. Likewise, fried foods and spicy
foods are not recommended because they can cause problems with digestion. On the other hand, high fiber foods are
encouraged since they can help with digestive discomfort and the high levels of
stomach acid that may result from fasting (“Ramadan”, 2011). According to
Professor Akhtar, because complex carbohydrates take longer for a person to
digest, they provide the body with a longer lasting source of energy and can
help the practitioner to feel less hungry for a longer period of time
(2011). Thus, before the sunrises each
day, the professor recommends foods such as:
“barley, wheat, oats, millet, semolina, beans, lentils, wholemeal flour,
and unpolished rice” (2011).
Importantly, suhoor not only challenges the practitioner to
be more food-conscious and make better dietary choices during Ramadan, it also
supplements the spirit of community and family that is so inherent in
Ramadan. As Rollo Roming describes in
“Confessions of a Ramadan Rookie”:
“Ramadan is also supposed to be a highly social time: breakfasting with friends and neighbors, and
communal prayers…” (2012). Suhoor can be a time for couples to bond and for
families to sit down and enjoy a solid meal together. In a world of so much hustle and bustle, suhoor
during Ramadan offers many benefits to both the individual and the Ummah.
Even more frequently, iftar, the after sunset meal of
Ramadan provides members of the Ummah, families, loved ones, and friends an
opportunity to come together and eat, celebrate, pray, and enjoy each others’
company. When the daylight is gone from
the sky and the evening prayers are complete, the fast is broken (Wrynn, 21). Following the tradition that started with
Muhammad himself, the fast is often ended with the consumption of dates and
water (“Sawm: Fasting”, 2009). Dates are
the fruit of the date palm tree that is native to the Middle East and
to Saudi Arabia . Dates can be
served a variety of ways including crunchy or soft, pitted, or skinned. Likewise, as Professor Akhtar points out,
“Dates are an excellent source of sugar, fibre, carbohydrates, potassium and
magnesium…” (“Ramadan”, 2011). Thus,
one can quickly quench his hunger and get a quick burst of energy when he
consumes dates to break the fast.
Following the fast-breaking, a celebratory meal is held
each night of Ramadan. The customs for
iftar vary in different countries, but it is typically a time to visit with
friends and family. Sultan explains in
his Time Magazine blog: “Breaking fast
together in the community also makes you think.
When food is shared, it seems so much more plentiful as a little bit
goes a long ways” (2014). Sometimes the
celebratory activities, Qur’an readings, and prayers go long into the night in
Muslim communities (“Ramadan (Islam)”, 2014).
In some countries, the arrival of the end of the day is marked by
ringing bells, firing cannons, or public announcements that are broadcasted
over speakers from the mosque (Wrynn, 1995).
Regardless of a practitioner’s specific customs, Muslims are called to
celebrate iftar with a sense of deep gratitude for one’s bounty (Ahmed, 2013).
Importantly, nutrition and appreciation for one’s food are
not the only essential concerns of a Muslim who is fasting during Ramadan. Abstaining from food and drink from before
dawn until after the sun sets are only one aspect of the Muslim’s calling to
fast during Ramadan. During the fasting
hours, one is asked to refrain from other unhealthy habits such as
smoking. Moreover, the practitioner
should avoid sexual relations and lustful thoughts during the hours of the fast
each day. Finally, Muslims are
challenged to be particularly careful to avoid lying and other greater sins
during the hours of sawm. Ramadan
provides Muslims a time to set aside for them to focus on their relationship
with Allah and concentrate on avoiding immoral behavior and practicing kindness
during this month (“Ramadan (Islam)”, 2014).
Both the nutritional and behavioral fasting that is required during
Ramadan allow the Muslim time to grow and learn spiritually so that he can
better prepare himself for this kind of spiritual discipline for the remaining
months of the year.
The strict discipline that is associated with sawm
specifically applies to all healthy males over the age over twelve. These men are expected to fast from dawn to
dark every day during the month of Ramadan (“Sawm”, 2009). Customs may vary slightly in different Muslim
countries and communities when it comes to the rules of fasting. For instance, some Muslims consider breaking
the sawm rules a serious sin that cannot be excused, while others allow a lost
day of fasting to be “made up” at the end of the month. In addition, substitutions for fasting are
sometimes accepted, if necessary, including:
“volunteering, performing righteous works, or feeding the poor”
(“Ramadan (Islam)”, 2014). Moreover,
some communities accept a donation to the poor as an acceptable substitution
for fasting if the situation requires it (“Sawm: Fasting”, 2009). However, the general expectation is that a healthy
Muslim who is able to fast should do whatever he or she can to observe the
fasting rules. Exceptions to this
general expectation are extended to children under twelve, the elderly, and women
who are pregnant, breast feeding, or menstruating. In addition, because of the strains on the
body, travelers are often permit to withhold from fasting (“Sawm: Fasting”,
2009). Likewise exceptions are sometimes
made for people who are weak, ill, or mentally ill (“Ramadan (Islam)”,
2014). Still, it is a generally accept
rule that healthy men over 12 and anyone else who is able should strictly
observe the customary rules of sawm as they were laid out by the prophet
Muhammad in the Qur’an.
Interestingly, because of the spiritual and communal
significance of sawm as one of the Five Pillars of Islam, many who are ill
choose to fast under the guidance of their doctors. For example, Muslims who would like to fast
who suffer from conditions that require medication are not permitted to take
oral medication or receive intravenous fluids during the hours of the
fast. However, with the assistance of a
doctor, many patients who suffer from conditions like diabetes and heart
disease are able to obtain their medicine in a sustained release formula or a
transdermal skin patch. Diuretics may
also be used to help patients avoid dehydration. Thus, because of the importance of sawm, many
Muslims who are ill—both temporarily and chronically—find a way to participate
in the fasting rituals (“Ramadan”, 2011).
The importance of sawm can be further discovered by
examining the purpose of Ramadan fasting.
Fasting during Ramadan is significant for three main reasons. First, sawm is a crucial part of the
spiritual journey a Muslim takes during the month of Ramadan. Second, the values that are emphasized and
practiced during Ramadan allow the Muslim practitioner to focus on ridding
himself of bad habits and developing positive lifestyle choices and personality
traits that he can carry with him the rest of the year and beyond. Finally, fasting during Ramadan has
significant social benefits within the Muslim community (Ahmed, 2013).
The first main purpose of sawm is for a Muslim to commit to
his devotion to Allah. During the
spiritual journey of devotion that a Muslim participates in during Ramadan, he
strengthens his relationship with God. By
the self-deprivation of fasting, a Muslim shows his commitment to Allah, and he
can strengthen his faith “by putting it to a severe test” (Ulama, 2014). It allows the fasting practitioner to work on
mindfully developing practices that will invigorate and bolster his faith. Through fasting, prayer, and study of the
Qur’an during Ramadan, Muslims show their obedience to Allah. In turn, Muslims believe that in his mercy
Allah will forgive their sins. This
spiritual growth and strengthening is the primary goal of a Muslim during
Ramadan.
In addition to strengthening a Muslim’s faith and his
spiritual relationship with Allah, the fasting in combination with prayer and
Qur’anic study of Muslim followers during Ramadan offers many other valuable
lessons and benefits to the practitioner.
As Ahmed explains in his article “The Purpose of Ramadan,” Ramadan’s
“purpose is to rid a man of those habits which he has accumulated throughout
the rest of the year. It is a month that
prepares the man for the remaining eleven months by teaching him discipline and
self-control” (2013). Through the
practices of fasting, one is called to practice self-control over many aspects
of his life including anger, lust, and other human flaws and bad habits. The practitioner develops mental, physical,
and spiritual discipline during this month that he can carry with him into his
future beyond Ramadan.
Through the practice of self-control, mindfulness,
discipline, and rejection of temptation, a Muslim learns to master his
will-power. Moreover, through the rigors
of fasting a Muslim can learn perseverance in overcoming obstacles and the
tenacity to stay strong during the trials of life (Ulama, 2013). Ahmed compares Ramadan to a test that set a
standard that Muslims can “continue through the following months” (2013). For instance, the rigid time schedule Muslims
follows during Ramadan can teach them to be more punctual. It can also remind them to take time out of
their busy lives to slow down and pray.
It helps them to learn the importance of spending some of their leisure
time on spiritual pursuits and with their families and communities (Ulama,
2013). Moreover, as Sultan explains
Ramadan and sawm allow Muslims to learn “valuable lessons of gratitude to God
for the immeasurable blessings and favors with which [they] have been
bestowed. Through deprivation, there is
a greater appreciation for what we have” (2014). Thus, through fasting Muslims learn many
valuable lessons and practices that help them grow so they can continue on in
this way as better Muslims after Ramadan.
In addition to the individual benefits and personal growth
Muslims experience from Ramadan fasting, there are equally important social and
community benefits that come along with the observance of Ramadan. During the month Muslims come together
frequently to pray and to share meals.
Muslims fill mosques to hold long evening prayer sessions known as
Taraweeh prayers. By meeting together
daily to pray at the mosque during Ramadan, members of the Ummah bond and the
sense of community grows stronger (“Ramadan”, 2011). The sense of brotherhood that is developed
during this time helps to strengthen Muslim families and communities. For example, Wrynn describes his personal
experience with the sense of unity and fellowship that comes with Ramadan
fasting in his article, “Ramadan is Generous”:
The willingness of a
Muslim to put up with his neighbor’s “going crazy” for 29 days, his indulgence
in covering up for a fellow worker who is partied out, store keepers spending
an hour every afternoon setting up tables and benches to feed the poor, the
stranger and those who have no one to cook up an respectable iftar for them—all
serve as a reminder of the indulgence of God, who makes the sun shine on the
good and bad alike (1995).
Wrynn’s
observations reflect the spirit of forgiveness, charity and mercy that are
essential to Muslims during Ramadan (Ahmed, 2013). These qualities are considered God-like in
the sense that they are similar to the divine attributes of Allah. Muslims believe that these divine attributes
are breathed into their souls, or ruh, by Allah when they are conceived and
that it is their purpose in life to develop these attributes in themselves so
they can be closer to Allah (Sultan, 2014).
Other divine attributes that Muslims
foster during Ramadan include empathy, generosity, charity, and
compassion. Sultan explains that fasting
helps Muslims to develop:
a very personal empathy
for those who don’t have, as we experience similar pangs of hunger and thirst
that are felt unwillingly by people all over the world, every day. As such, Ramadan is a month that encourages
charity, kindness, and social justice on behalf of the poor and needy in
particular. In this way, fasting
connects us to the social message of the Qur’an (2014).
Thus,
fasting allows Muslims to gain sympathy and respect for the poor and encourages
them to help the needy in their communities.
Muslims learn to be more humble, generous, and charitable by allowing
themselves to gain personal experience in what it feels like to be truly
hungry. By sharing in the suffering of
the poor, Muslims are challenged to take care of his less fortunate brothers and
sisters in their Ummahs (“Sawm: Fasting”, 2009). Thus, the cultural benefits of fasting spread
through the community.
Another unique aspect of Ramadan
involves the practices surrounding the special observances of Lailat al Qadr and
Eid al-Fidr. These special times during
Ramadan mark two pivotal aspects of the celebration of the Qur’an and the
breaking of the fast. The first
occasion, Lailat al Qadr, is known as the night of power because it is the
night that Muhammad is believed to have received the words of the Qur’an from
Allah. According to Muslim tradition,
this night is the most important event in the history of the world (“Lailat Al
Qadr”, 2011). Muslims believe that during
this holy time Allah sent his angels to Earth.
Hence, Muslims believe that Lailat al Qadr is the best time during the
year to ask for Allah’s forgiveness.
According to Muslim practice, if one prays with sincere faith for the
forgiveness of his sins on this night, then Allah will pardon all of the
supplicant’s prior sins.
Different Muslims celebrate Lailat
in various ways; however, the importance of the date is universally accepted
and marks the beginning of an important time for devout prayer and in depth
reading, studying, and reciting of the Qur’an.
Lailat al Qadr is usually observed on the night of 27 Ramadan. Many Muslims come together in their mosques
on this night for long communal prayer sessions, salat, and recitation of the
Qur’an (“Ramadan (Islam)”, 2014). Some
Muslims spend the whole night reading the entire Qur’an from cover to
cover. Still others practice I’tikaf
during the last ten days of Ramadan.
Participants in I’tikaf go into a period of seclusion in the mosque
during these ten days; this serious act of devotion requires deep reflection
and devout worship (“Ramadan”, 2011).
The final and perhaps most anticipated
practice involved with the month-long Ramadan fast is the celebratory breaking
of the fast on the last day of the month known as Eid al-Fidr. This joyful event is one of the two most
important holidays in the Islamic year (“Ramadan (Islam)”, 2014). This will be the first daytime meal that
Muslims eat in a month. While Muslims
are undoubtedly excited to see the end of the month long fasting period, during
Eid al-Fidr, they are actually celebrating Allah and thanking him for sustaining
them through the difficult month. In
addition, many Muslims are expected to donate an amount of money to charity
during this time. Charities then use the
money to help supply food and new clothing to the poor for the Eid al-Fidr
celebration (“Ramadan”, 2014). Muslims
express their gratitude to Allah for all that they have learned during
Ramadan—self-control, empathy, forgiveness, charity, humility, and more.
Like other Muslim Ramadan customs, different Muslim
communities may have varying traditions for Eid al-Fidr, but generally it is a
time for a large community celebratory feast.
Some communities hold community meals and services and the local
mosque. Other communities hold parades
or line the streets will tables for a public feast. In many communities, people dress up in their
nicest clothes or often buy new outfits especially for Eid al-Fidr (“Ramadan”,
2014). In other areas, women wear all
white for Eid al-Fidr. Many special
foods are prepared for the special feast including an array of baked goods and
pastries. Some Muslims exchange special
gifts during this holiday, and children often receive treats and presents. For many Muslims, Eid al-Fidr is a time to
pay their respect to their lost loved ones and visit their gravesites (“Ramadan
(Islam)”, 2014.) As one of the holiest days of the Muslim year,
Eid al-Fidr holds a special place in the heart of Muslims and allows them to
close their fast with gratitude, prayer, and a celebratory feast.
Lailat al Qadr and Eid al-Fidr are two of the many examples
that demonstrate the significance and complexity of the month of Ramadan in
Islam. The rich, unique cultural
practices of Muslims around the world during this holy month of fasting show it
to be a time of devout prayer, devoted study of the Qur’an, deep personal and spiritual
reflection, and dedicated adherence to a strict code of moral behavior. Muslims do not just fast from food during
sawm—fasting during Ramadan includes abstaining from all unhealthy and immoral
thoughts and actions to the best of one’s ability. Moreover, Ramadan is not about deprivation;
it is about filling one’s soul with the light and love of Allah and trusting
him to take care of the faithful believer’s life on Earth. Ramadan enforces lessons in significant
personal and social values such as:
compassion, gratitude, forgiveness, mercy, kindness, charity,
generosity, healthy eating, prayerful devotion, community unity, discipline,
self-control, punctuality, perseverance, and empathy. As Sultan explains, “fasting and the great
lessons we learn from it are meant to bind us together as human beings” (2014).
Personal Reflection
As someone who attended a Byzantine Catholic Church and
went to a Roman Catholic school from preschool until eighth grade, I am no
stranger to the word “fasting.” My
Christian parents dutiful served us fish on Fridays during Lent when we were
children. Even the school cafeteria
served fish on Fridays during lent—as per the Catholic tradition. When I went off to college and started to
live on my own, I didn’t really see the point in eating fish instead of meat on
Fridays—fish are animals, too, after all.
The whole thing didn’t make sense to me, right along with quite a bit of
the Catholic doctrine that I was fed as a child. Sure, I could see the value in it, but it
just wasn’t for me.
In past years, I have found my way back to the Lenten
tradition of not eating meat on Fridays; I try to stick to pasta dishes or
seafood on Fridays. However, now when I
fast, I do so as a part of being food-conscious and practicing
self-control. Now, as an adult, fasting
is between God and me and no one else. While
it’s nowhere near the commitment that Muslims make during Ramadan, this
practice allows me to be more mindful of what I am eating. Ironically, it seems like every Friday during
Lent, I get a craving for pepperoni pizza—so I guess that’s a small
temptation. Importantly, when I say fast
on Fridays, to me this does not mean going to a Red Lobster and stuffing myself
until I’m sick. To me, I try to keep my
meal simple, healthy, and light. When I
need something quick, I favor the fried fish sandwich. Other times, my mom and I will make homemade
perogies and halushki to eat on a Lenten Friday. Still, after learning about Ramadan, I’ve
realized that I still basically get to eat whatever I want whenever I want…I’m
not really sacrificing that much.
As someone who loves to study cultures, religions, and
philosophies, I have explored my own Christian heritage and also studied Eastern
belief systems such as Buddhism, Hinduism, and Taoism. I consider myself to be a spiritual person,
or more of a mystic or scholar, as opposed to really affiliating with one
religious group. Until recently, I
hadn’t studied Islam in depth, but over the past eight years of teaching, I have
taught a considerable number of Muslim students. From what I had learned from a college friend
and from my students, I became fascinated with finding out more about
Islam. Since I have a friend who is
currently fasting for Ramadan, I also wanted to know more about what he was
doing. I started reading up on Ramadan
and couldn’t stop.
My reading really got me thinking about learning more about
God, prayer, and faith. Therefore, I
decided to celebrate my own little homemade version of Ramadan and take a
spiritual journey of my own for these 30 days.
Who knows maybe some of that positive prayerful energy that was floating
around the world would get to me, too!
Unfortunately 15 or 16 hours of fasting wasn’t a consideration for me
since I have health issues with my digestion.
Thus, I decided to find my own way to honor and celebrate God this
Ramadan.
I decided to use the month to really reflect on spiritual
growth and changing myself for the better since that is the spirit of Ramadan. Like most people, I can definitely improve my
relationship with God. I dove into my
reading and journaling. I ordered two
short books from one of my favorite authors, a Buddhist monk named Thich Nhat
Hahn—Being Peace and The Energy of Prayer. I always read a daily Christian devotional
every morning. In addition, I decided to
finally try to get into an everyday routine of meditation, so I started doing a
three minute candle meditation every morning after I read my devotional. To this ritual, for Ramadan, I added a daily
reading of Sultan’s Time Magazine
blog “Thirty Days of Ramadan.” Likewise,
I am making an effort to be more prayerful during this month. Muslims carry the learning and growth they
achieve during Ramadan with them for the rest of the year and into their
future…in fact, they carry it with them into the afterlife. Similarly, I hope to carry these lessons,
good habits and spiritual growth with me for the next 11 months and beyond.
Finally, as someone who considers herself to be an equal
member in one human family, in preparing this paper, I hoped to present a
comprehensive and objective explanation of the cultural practices of Muslims
during Ramadan. I feel like this
religion and culture are so misunderstood in our society, and I would love to
be able to publish something like this to help show people the beauty and peace
of Islam. The intolerance in our country
toward Muslims frustrates me because it is rooted in such ignorance,
misunderstanding, and fear of things that are different. I hope that my essay may help move people
toward understanding, so I have written it to an audience who would probably be
non-Muslim and who may not know very much about Islam or Ramadan at all. I hope that some of the misconceptions
surrounding Islam can be dispelled through increased understanding of this rich
and amazing culture. I think if people
would open their eyes, they would see that we are not all that different. Furthermore, some people might worship or
celebrate differently, but we can all learn from each other and co-exist in
this diverse and complex world that we live in together—as one human family.
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