On Explaining What Ramadhan Is..
The one where I try to figure it out for myself, for the umpteenth time..
It’s been a while, dear reader and friend. I have to admire everyone who subscribed so far and not given up on me sharing anything for almost 3 months.
These months have been difficult, rewarding, and changing in so many ways.. I’ve joined one of the most prestigious international organizations in the world, found a new job that is technically human in so many aspects of it. And currently writing this from Kuwait, where I’m at currently, spending the last days of Ramadhan, working remotely through weird hours (writing this at 2am after coming from the late night prayers), and navigating lots of administrative stuff in Kuwait during the day, working through the night, then going to attend the late night vigil prayers (post-midnight in the last 10 nights of Ramadhan, more about these special ‘bootcamp’ prayers: here).
Well, this is not what I’m writing for…
Explain Ramadhan?! 🙃
As part of the effort of DEI at work, we generally celebrate/recognize something every month (America and its need to celebrate everything and everyone, but allow progress for the very few. The illusion of empowerment).
As the most visible muslim, I got asked to present something about Ramadhan, what is it, what it means, what do people do, etc. etc. It was left wide-open and that actually left me a little bit perplexed. How do I explain something I’ve been practicing and intensely engaging for a whole month throughout the last 30 years.
How do I present an idea so fundamental to what I believe in and practice instinctually in a couple of minutes? The whole act of actually having to present about something within Islam has a hint of ‘othering’ that I was feeling. There’s this hint of ‘exoticization’ of this essential act of self-discipline throughout history, that exists whenever someone asks me to explain what is Ramadhan Fasting is. So, I took a week thinking about how can I say something that isn’t “not even water” 101-level of Ramadhan, but also not completely in the depths of faith that basically goes above everyone’s head.
When someone starts engaging with the different Muslim communities, they will start realizing that Islam as a philosophical idea has very few ‘set rituals’, and that local cultures shape a lot of aspects of the practice of faith itself. Hence, Islam can look a little different according to where one witnesses it. Islam in Turkey is a little different than Islam in Malaysia, Sri Lanka, Canada, or Senegal. So, I figured let me have a go at this from this aspect: Fasting as a cultural observance.
So, what does it mean?
It’s interesting because I’ve never been asked “why do you fast?” or “explain what fasting/Ramadhan is” so I called some friends, not for lack of knowledge, but because I wanted what I say to mean something to other people, and not make it about ‘others’ which Muslims are perceived as in the Western world. “Look at these zealots who pray 5 times a day”. I’ve heard so many times that “you’re so religious” because I pray 5 times a day, while billions of people pray in their various forms. In fact, more than 90% of the population of this big egg we call Earth pray daily.. But the inflated Western ego thinks no one does. Anyways.. So, I went and flipped through the pages of history, and I found some gems..
Native Americans did fast, and in fact they still do in their various tribes and traditions. Hindus do as well. The people of Shinto Japan did. So did many African cultures. Some famous Saint named Patrick from Ireland (that Saint) did too. Confucius also talked about “Fasting of the heart”1, and he explained it by saying that it ‘cultivates unity’, by curbing the senses and the workings of the mind. Or as he states: “You hear not with the ears, but with the mind; not with the mind, but with your soul.”
Humans throughout history have been fasting for many reasons. And I had to point this to my American audience: “Humans throughout history have engaged and practiced fasting consistently, except us in our ultra consumerist way of life.”
But fasting to me is this, and more. I thought about how do I experience fasting and Ramadhan, and I feel it is a three-fold experience: The ritualistic, the intellectual & spiritual, and the social. Allow me to expand a tiny bit. Not to the extent of boring you with theological explanations, but with some stuff I found extremely interesting.
1. Omission.
The most obvious aspect of Ramadhan is the physical act. In some sense, Ramadhan is the act of fasting. But in some aspects, it is not the most important aspect of what Ramadhan means.
In researching, and not trying to make it all about the physical abstention from food & drink, I came across an intelligent observation:
“This status might be related to the fact it is an unobservable form of worship: “Fasting is abstention; giving something up, by its very nature, is concealed, with no observable action”. Thus, fasting enjoys the unique status amongst the pillars of Islam as being an act of omission rather than commission.” - Tamim Mobayed2
2. “Fasting of the heart.”
When I read that Confucius phrase, I was thinking of what prophet Mohamad (peace be upon him) said about the fasting of the intellect. The fact that one shouldn’t focus on the physical act, because if it was that alone, it would be very easy to do.
“If one does not abandon falsehood and action in accordance with it, God has no need that they should abandon their food and drink. (i.e. it’s as if they’re not fasting)”
And this emphasis on the intellectual fasting, the spiritual cleansing and mental diligence of one’s own actions and thoughts is what fasting really teaches. The Native Americans mention something similar, as a way to ‘cleanse’ one’s self from evil energy.
“Habit formation” has been part of a tradition spanning thousands of years. Fasting is one of these traditions of habit-breaking, self improvement & betterment, and building intellectual discipline. But I guess it’s a bit ‘too cult-ish’ to engage in. Or maybe the consumerists in us don’t like this level of ‘suffering’. Ironically, Anna Lembke in her book “Dopamine Nation” prescribes ‘suffering and pain’ as part of her solution to cleanse our minds of our dopamine addiction. For this reason, Fasting is not only food. It’s actually offensive when people who are not muslim focus on it, and it exposes the shallowness of the perceived experience.
3. Fasting as a socialist act.
The physical act of fasting forces everyone to think of their hunger, their need for food and water. Then, one starts to think of their ability to abstain by choice, and recognize the privilege they have on the less fortunate who do not. For that reason, we’re encouraged to share food with others. It’s a month of social connection and bonding, and a lot of community events of charity and donations increase exponentially through the month, increasing the social connection. People in various parts of the world lay down their carpets on the streets, and invite strangers over to feed them during breaking the fast times.3
“If Europeans had considered the wisdom of fasting in Islam, they would have seen this month as a practical system, and one of the strongest and most innovative of the true socialist systems. This fasting is compulsory poverty imposed on people so that everyone is equal in their inner beings, whether those who own millions, those who own a single penny, or those who own nothing; Just as all people are equal in that their human pride is removed by the prayer that Islam imposes on every Muslim. Thus, Fasting places all of humanity in a single psychological state that engulfs the souls in the east and west of the earth. In this collective humanity, it releases the voice of the spirit teaching mercy and calling for it, and instills in this hunger a certain idea, which is the truest doctrine of socialism, and it is that idea in which there is equality of the rich and the poor in their inherent nature.” - Mustafa Sadiq Al-Rafie
While Al-Rafie’s idea is a bit idealistic, my teacher Alija Izetbegovic4 echoes something similar:
“The Islamic fast which is the union of asceticism and joy - and even pleasure in certain cases - is the most natural and most radical educational measure that has ever been put into practice. It is equally present in the king's palace and the peasant's hut, in a philosopher's home and a worker's home. Its greatest advantage is that it is really practiced.
Fasting is an exclusively human choice. Both, man and animal eat (feed themselves). Only man is capable of fasting...Fasting is the highest expression of will, it is an act of freedom.
“I don’t know how you do it..”
Nothing makes me irritated more than the ‘otherizing’ of such a global experience because some people in an elitist/isolated part of the world think that a global experience is that weird to them, and they start to project their own narrow ideas of the self into a historical practice that has been implemented since the beginning of time.
I actually had to mention this to my colleagues: “Muslims who fast are technically rolling with their fast, so don’t make a big deal out of it, because to us it’s part of our normal life.” This emphasis on highlighting that this is out of the ordinary exposes a shallowness from one’s side and general ignorance of how enshrined such practices are in ‘The World’ that is not Western. In fact, Muslims fast for reasons that are beyond what people consider conventional Islam.5
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I think of fasting and what it means, what it entails, how it makes me feel, and what I learn from it, and think of the way one willingly is able to change their daily routines and practices, and how we tend to ‘lie’ to ourselves about how hard things are. Ramadhan and fasting keep reminding me that everything can be done with persistence and consistency. Ramadhan always teaches me that I don’t ‘need’ much of what I think I do. This act of ‘omission’ from the daily life, be it food, or foul speech, or even indulgences; all these are reminders that the goal isn’t in attainment, but in the ability to detach from one’s ego and desires. Ramadhan is a practical embodiment of this ethos.
Alija Izetbegovic used to say:
"Fasting in prison - for me, that was a confirmation of my human dignity on days and occasions when everything around me violated it."6
It is the embodiment of freedom and will. It is the triumph over the lower self. It is also the defeat of ego, and the appreciation of that sip of water.
So, when someone asks me “What do you think of during Ramadhan?” I say: the coffee withdrawal headache, and the 8pm coffee. Yes. “Not even water”.
As we move on, Ramadhan moves closer and closer to complete winter times. My first memory of Ramadhan was in February when I was around 8 years old. It’s closing in again according to the lunar calendar to February again, which means I’m getting closer to fasting for over 33 Ramadhans in full. Weather gets better, fasting becomes shorter and easier, and this is a blessing in itself.
That said, I cannot not think of people in Gaza. How do they celebrate Ramadhan? How do they fast when they do not have food to even break their fasts? And how do they engage with this month when they don’t have the ability to sustain themselves with a good pre-dawn meal that satiates and powers them up for the day.
Ramadhan is a month of prayer, and people spend around 2-3 hours a day at the mosques, but how do you go to pray and participate when this is your place of holy worship?
We talk about the destruction caused by Israel, the cult of death, of everything from graves to bulldozing humans, to violating women, to executing 5 year olds. I think of my Ramadhan and what it means to me, but I can’t not think of people literally dying while trying to secure flour..
I think of myself and say: there’s no humanity left.. But then I say people like Anelle Sheline, saying: “I could not stay silent” and think: what would make someone sacrifice so much even when it makes things so much harder to speak up?
I circle around this idea, and realize that Ramadhan is a month of sacrifice too. It’s a month of solidarity, togetherness, resilience, and resistance of inner and outer forces. Ramadhan still teaches me that I still have a lot to learn..
200 schools destroyed.
More than 400 attacks on health facilities. 34 hospitals destroyed.
More than 200 aid workers killed.
More than 32 thousands lives stolen.
More than 10% of the population either killed, injured, or missing. Let that really sink in..
400 thousand homes destroyed.
2 million people displaced in an area the size of a regional airport.
5 different countries bombed.
Yet, we see people still ‘deliberate’.
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I want to write about something else other than genocide.. I’m doing all I can to help people who want to stop it, what are you doing with your silence?
I’m starting to think, we will stop when there’s no Gazans left..
Thank you for sticking around.. So, how are you?
Other things:
📷: Spring is here.
I don’t know and don’t think that this photo is appropriate, but why does it matter? nothing we see on our phone screens makes sense anyways..
Here is a video from Sudan, where people attempt to stop cars passing by just to invite strangers to have Iftar with them.
Teacher in the figurative sense, I’ve never met him, but I read his few published works. He had an unimaginable impact on my life and my intellectual/spiritual maturity.
In the tradition, when the prophet Mohammad (PBUH) saw the Jewish community fasting for a specific day, he asked them why and they informed him “It is the day of great significance when God delivered Moses and his people, and drowned the Pharaoh and his people, and Moses observed fast out of gratitude and we also observe it”. Upon this he said: “We have more right, and we have a closer connection with Moses than you have (i.e. he’s closer to Moses due to the divine connection)” so he observed fast on that day and recommended that it should be observed. He also mentioned the example of King David as “the best type of fasting”.
From his book: Notes from Prison. Wrote these pieces of intellectual musings in one of his imprisonment between 1983-1988.
Thank you so much for this, the writing on fasting in particular and what it means, what it holds and gives. I'm going to keep coming back to this to reread.