Self-criticism and collective introspection are of the essence at every step, to achieve a true transformation within Muslim communities and societies. Most of the classical religious teachings regarding the month of Ramadan insist on the rules being respected as well as the deep spiritual dimension of this month of fasting, privations, worship and meditation. While thinking about it more closely, one realises that this month marries apparently contradictory requirements which, nevertheless, together constitute the universe of faith.
To ponder over these different dimensions is the responsibility of each conscience, each woman, each man and each community of faith, wherever they are. We can never emphasise enough the importance of this “return to oneself” required during this period of fast.
Ramadan is a month of abrupt changes; this is true here more than anywhere else. At the heart of our consumer society, where we are used to easy access to goods and possessions and where we are driven by the marked individualism of our daily lives, this month requires from everyone that we come back to the centre and the meaning of our life.
At the centre there is God and one’s heart, as the Quran reminds us: “ ... and know that [the knowledge of] God lies between the human being and his heart.” At the centre, everyone is asked to take up again a dialogue with The Most-High and The Most-Close ... a dialogue of intimacy, of sincerity, of love. To fast is to seek ... with lucidity, patience and confidence ... justice and peace with oneself. The month of Ramadan is the “month of Meaning” ... Why this life? What about God in my life ? What about my mother and my father ... still alive or already gone? What about my children? My family? My spiritual community? Why this universe and this humanity? What meaning have I given to my daily life? What meaning am I able to be consistent with?
Prophet Mohammad (PBUH) had warned: “Some people only gain from their fast the fact that they are hungry and thirsty.” He was speaking of those who fast as mechanically as they eat. They deprive themselves from eating with the same unawareness and the same thoughtlessness as they are used to eating and drinking. In fact, they transform it into a cultural tradition, a fashionable celebration, even a month of banquets and “Ramadan nights”. A fast of extreme alienation ... a fast of counter-meaning.
As this month leads us towards the deep horizons of introspection and meaning, it reminds us of the importance of detail, precision and discipline in our practices. The precise starting day of Ramadan must be rigorously sought; the precise hour before dawn upon which one must stop eating; the prayers to be performed “at determined moments” and the exact time of the end of fast.
At the very time of our profound meditation with God and with our own self, it is possible to immerse oneself into one’s feelings because this quest for meaning is so deep that it should be allowed to bypass all the details of rules and schedules. But the actual experience of Ramadan teaches us the opposite: No profound spirituality, no true quest for meaning without discipline and rigour as to the management of rules to be respected and time to be mastered.
The month of Ramadan marries the depth of meaning and precision of form. There exists an “intelligence of the fast” that arises from the very reality of this marriage between the content and the form: To fast with one’s body is a school for the exercise of the mind. The abrupt changes implied by the fast is an invitation to a transformation and a profound reform of oneself and one’s life that can only occur through a rigorous intellectual introspection (muraqaba).
To achieve the ultimate goal of the fast, our faith requires a demanding, lucid, sincere and honest mind capable of self-criticism. Everyone should be able to do that for oneself, before God, within one’s solitude as well as within one’s commitment among one’s fellow human beings. It is a question of mastering one’s emotions, to face up to oneself and to take the right decisions as to the transformation of one’s life in order to come closer to the ‘centre’ and the ‘meaning’.
Muslims today need more than ever before to reconcile themselves with the school of profound spirituality along with the exercise of rigorous and critical intelligence. At a time when fear is all around, where suspicion is widespread, where Muslims are tempted by the obsession to have to defend themselves and to prove constantly their innocence, the month of Ramadan is a call upon their dignity as well as their responsibilities. It is crucial that they learn to master their emotions, go beyond their fears and doubts and come back to the essential with confidence and assurance. It is imperative too that they make it a rule for themselves to be rigorous and upright in the assessment of their conduct, individually and collectively: Self-criticism and collective introspection are of the essence at every step, to achieve a true transformation within Muslim communities and societies.
Instead of blaming “those who dominate”, “the Other”, “the West”, etc, it is necessary to learn from the teaching of Ramadan: You are, indeed, what you do of yourself. What are we doing of ourselves today? What are our contributions within the fields of education, social justice and liberty? What are we doing to promote the dignity of women, children or to protect the rights of the poor and the marginalised people in our societies? What kind of models of profound, intelligent and active spirituality do we offer today to the people around us? What have we done with our universal message of justice and peace? What have we done with our message of individual responsibility, of human brotherhood and love?
All these questions are in our hearts and minds and there is only one response inspired by the Quran and nurtured by the month of Ramadan: God will change nothing for the good if we change nothing.
Tips for a healthy Ramadan
It is best to start weaning yourself off your daily fixes well before Ramadan to minimise cravings. What to eat and what to avoid this Ramadan.
Have a light meal: Do not stuff yourself with food and drinks during or between Iftar and Suhoor. This contradicts the spirit of Ramadan and defeats the whole object of fasting. Health problems can emerge as a result of excess food intake which can 'clog' your digestive system.
At Iftar it is advisable to have a very light meal first — like dates and juices or soup and reserve the main meal for later after the Maghrib prayers perhaps or even after Taraweeh (special night prayers). The body's immediate need is to get water and an easily available energy source in the form of glucose for every living cell, particularly the brain.
What to eat: Due to the long hours of fasting, we should consume slow digesting foods including fibre-containing foods (which last up to 8 hours) rather than fast-digesting foods (which last for only 3-4 hours). Slow digesting foods contain grains and seeds like barley, wheat, oats, millet, semolina, beans, lentils, whole meal flour, unpolished rice, etc (called complex carbohydrates). Fibre-containing foods are bran, whole wheat, grains and seeds, vegetables like green beans, peas, spinach, the leaves of beetroot (iron-rich), fruit with skin, dried fruit especially dried apricots, and prunes, almonds, etc.
Foods to avoid: Anything hot, spicy, hot or salty. Too much salty food will make your body retain water and give you the feeling of being bloated, while spicy foods also induce thirst. Sweets and sugary foods are fast-burning and will only last for 3-4 hours. Moreover, these will turn into fat, increase cholesterol levels and make you gain weight. Fried foods are unhealthy and should be limited. They cause indigestion, heartburn and weight problems.
What to drink: Drink sufficient water between Iftar and bedtime to avoid dehydration. Drinks with high caffeine content (coffee, tea, chocolate, sodas and even decaffeinated teas and coffees) should be avoided. Caffeine leaches calcium from your system, which means you feel less full all the time. Avoid drinking tea at suhoor (dawn), as tea increases salt excretion in the urine, which is needed for your body during fasting.
Do not skip Suhoor: Dieticians warn that those who are fasting should not skip the morning meal as this is needed to get you through the day. Many people eat a late night meal and sleep through till the dawn prayers. This is not advisable.
Self-discipline: As Ramadan fasting is basically an exercise in self-discipline, for those who are chain smokers, food nibblers or caffeine addicts (coffee, tea, coke, and chocolate), it is a good opportunity to break the habit, hoping that the effect will continue when the month is over. It is best to start weaning yourself off your daily fixes well before Ramadan to minimise cravings.
Fasting and weight loss: Fasting is a good way of losing weight, however some people even put on weight during Ramadan. The basic equation is simple – you must balance the calories that you take in with the calories that go out. If you consistently eat more calories than you burn, you will tend to store up the excess as fat. Exercising will help you maintain your body weight; it will help burn calories and get rid of stress.
