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Five things you may not know about Ramadan

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Ramadan is the ninth month in the Islamic calendar and one of the holiest months of the year for Muslims. This year around two billion Muslims, including Alumna and Barrister Hauwa Shehu, are observing it. Muslims follow the lunar calendar, therefore the start and end of Ramadan changes each year depending on the sighting of the moon. The end of Ramadan is marked by a celebration called Eid Ul Fitr. In honour of this special month, Hauwa shares five things that you may not know about Ramadan. 

photo of Hauwa Shehu

Hauwa Shehu

  1. Purpose of Ramadan

Although many people associate Ramadan as being the month in which Muslims fast for around 30 days, from sunrise to sunset, many are unaware that this is not the main purpose. The main purpose is to attain something which in Arabic we call “Taqwa” and can be translated into English as being “God-consciousness” (Surah Al-Baqarah –  Quran 2:183). During Ramadan, Muslims make every effort to do good deeds and actions that would be pleasing to God and abstain from bad things. And we try to think of God, who we refer to as Allah, our creator, in everything that we do.

  1. Fasting exemptions – not everyone fasts

There are many exemptions for people who may not be able to fast, therefore you shouldn’t assume that every Muslim is fasting during Ramadan.  Examples of reasons why some Muslims do not fast include if they have a health condition, are elderly, pregnant, breastfeeding, travelling or menstruating. Despite this, they are able to observe the holy month in many other ways, e.g. by praying, reading the Quran, giving charity, supporting their family and community, and avoiding things like gossiping, telling lies or speaking / thinking badly of others.

  1. Month Quran revealed – Laylatul Qadr

The Quran was revealed to Prophet Muhammed (PBUH) during the month of Ramadan. In particular, Muslims believe it was revealed during the last 10 nights, on a night known as “Laylatul Qadr”- “the night of decree” (Surah Al-Qadr – Quran 97:1). A night in which Allah decides everyone’s fate for the coming year. In light of this, Muslims increase in acts of worship and good deeds more so at this time, as the Quran tells us that any actions and deeds carried out on this night are greater than if you did them for 1000 months.

  1. Health benefits of Ramadan

For those who do not have any pre-existing medical conditions, fasting has been medically proven to have a number of health benefits including improved blood pressure, metabolism and brain function. It also benefits mental health and wellbeing. Psychologists state that any action undertaken consistently for 30 days becomes a habit. Therefore by engaging in positive behaviours throughout Ramadan, Muslims also benefit psychologically and try to maintain the positive habits throughout the year.

  1. Zakat Ul -Fitr

A big part of Ramadan is charity. Muslims try to increase their charitable giving during this time. Zakat Ul Fitr is a charitable donation of food that all Muslims who can afford it, must give. It amounts to approximately £5 and reminds all Muslims to think of and have compassion for those less privileged than them.

Supporting Muslim friends, peers and colleagues

  1. Share celebratory greetings

Wish them ‘Ramadan Mubarak’ at any time throughout the month. At the end, during Eid, you can use the phrase ‘Eid Mubarak’.

  1. Join in with a fast-a-thon

Many non-Muslims choose to fast for 1 day during Ramadan. Either from sunrise to sunset or simply by missing lunch. The idea is to give an idea of what it is like to fast and try and abstain from bad or negative thoughts/ actions for a period of time. Money saved from not having lunch that day can be donated to charity

  1. Attend an Iftar

Iftar is the name for the meal in which Muslims break their fast. There are many iftars taking place around the country. You can check online on sites like Eventbrite or ask at your local mosque. But the biggest public Iftars are run by Ramadan Tent Project –  Open Iftar. Take a look, and join one of the events for delicious free food and heart warming company.

  1. Work flexibly

Many Muslims engage in prayers late into the night (Taraweeh) and wake up very early to eat before sunrise (suhoor), so consider avoiding extremely early starts if working with Muslim peers and colleagues. It is also common for some people who are fasting to get tired later in the day, therefore it is considerate to avoid scheduling meetings or deadlines in the later part of the day.

  1. Check in

Check in on Muslim contacts during this time. Never make assumptions about how someone is observing Ramadan. The best thing to do is ask questions when unsure.

 

References and Further Reading

https://www.muslimaid.org/media-centre/blog/the-benefits-of-fasting/

https://quran.com

https://www.islamic-relief.org.uk/about-us/what-we-do/zakat/zakat-ul-fitr/

https://www.healthline.com/nutrition/fasting-benefits

https://britishima.org/ramadan/compendium/

https://mcb.org.uk/resources/ramadan/

https://www.zakat.org/valid-exemptions-for-not-fasting-ramadan

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The British jihadis in Syria might be driven by more than just religion

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joanna_bourke_portrait

This article was written by Professor Joanna Bourke from Birkbeck’s Department of History, Classics and Archaeology. It was originally published on The Guardian’s ‘Comment is Free’.

Reyaad Khan and Nasser Muthana sound like typical British young men. They are educated, mad about sport, and were raised in a loving family in Cardiff. When, a few days ago, they were seen in an Isis film urging British Muslims to join insurgents in Syria and Iraq, the shock was palpable. How could this have happened? Are their actions symptomatic of religious fundamentalism? Or are they simply an extreme form of youthful angst? After all, one had told his mother before disappearing that he was going to a friend’s house to revise for a maths examination.

For some commentators, these young men represent a crisis unique to British Muslims and are a justification for a further extension of surveillance of Muslim communities. Religious radicalism in the UK and throughout the world is a serious problem, but blaming religion alone takes us only so far. The problem is much wider. It includes the glamorising of violence: a fascination with armed conflict permeates male sub-cultures, crossing religious, ethnic, and class boundaries, while remaining very rooted in masculinity.

At the most general level, there is a quaint assumption in Britain that we are a peaceable people, engaging in armed conflicts half-heartedly and only when threatened by aggressors. Our role as perpetrators of violence is often overlooked. There is still considerable reluctance to acknowledge the atrocities committed during the age of empire. There is a similar reluctance to admit the role British policies have played in creating the political and economic environment that has helped foster terrorism in the Middle East.

But the problem is more complex. The glamorising of violence and military culture has effects beyond any particular group. It is not unique to young Muslim men – or, indeed, young men in Cardiff – to be excited by the prospect of combat. War is often seen as a rite of passage for young men – finally able to prove themselves as adults, not only to their parents but also to their peers. In all armed conflicts, men are heard boasting about the exhilaration of fighting, often neglecting to acknowledge their fears of dying.

This attitude is bolstered by war films, one of the most popular genres. Indeed, for many, war isn’t hell; it’s entertainment. Some of the most popular computer games are based on conflicts in the Middle East. They depict the thrills of battle taking place in “exotic” environments replete with scimitars, camels, caliphs, djinns, deserts, belly dancers, minarets, bazaars, and harems. Games such as Call of Duty and Medal of Honor typically cast “insurgents” as faceless, scruffy fighters, in contrast to the clean-shaven, uniformed “good guys” who are fond of cracking jokes and have a strong sense of loyalty to their comrades. Depictions of both “us” and “them” generate a sense of shared excitement and mission. War-play is seen as such an important recruiter for armed groups that Hezbollah has developed its own games, Special Force and Special Force 2, to provide an alternative fighting perspective.

The language used in public to discuss war has become extraordinarily distorted – and not only among radicalised communities. Combat is routinely described in the media as though it were a form of sport: combatants are “silent hunters” or “duellists”; they “score a try”. Making a kill is a “good shot placement”. Enemy combatants are described as having “received” a bullet. Last year, when the British army introduced a new combat sidearm, the Glock 17, which replaced the long-standing Browning Hi-Power pistol, the weapon was described without any sense of irony, as a “lifesaver”. The people that Glock 17s would maim and kill did not truly possess “lives”.

All this is not to discount the importance of cultural alienation and religion in the decisions of Khan and Muthana to join Isis. Clearly, faith and ideology are important. It is to point out, however, that they have been influenced by wider cultural forces that valorise militarism. These effects should be discussed alongside other contributing factors.

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