Category: Ramadan

Introduction

Since time memeorial, rituals and myths that are held by a certain community have alsways been some of the main elemetns that define and differentiate that community from the rest of the world.

Although presently societies have undergone a great revolutuion in terms of development and embracing new cultural practices as compared to few decades ago, there is little that has changed in most myths and rituals that are respected not only by societies, but also religious groups globally (Bell 2-7).

For instance, the Muslims have specific rituals that identify them; rituals that have been there since the onset of this religion. Although some of them are very old, adherents of this faith respect and believe in them, because they define their entire way of life. Ramadan is one of those Islamic ceremonies that are associated with numerous myths and rituals.

Myths and Rituals

A myth is a traditional story with a purpose. It is usually concerned with early history of people and explanations of some social phenomenon. Typically, it involves supernatural beings or events that are done by these supernatural beings (Kluckhohn 47-52). Myths also try to explain why the world is the way it is and the relationship between gods and humans. There are two main classes of traditional tales, which are common in most societies.

These are fables or myths, which have some aspect of truth in them or those that are just imagined and told (Campbell 3-5). Myth stories are false stories because they took in primordial age. In addition, the supernatural beings in the stories make the events in a myth usually impossible. But in their explanations, they try to send a message that has a very important social or religious meaning. Mythology – the study of myths- tries to search for the connection between myths and different cultures.

Hence, to larger extent, myths are used to establish models for behavior by providing meaningful religious experiences. On the other hand, through the use of myths, in most scenarios communities have a tendency of separating themselves from the contemporary world by embracing the mythical world. They also try to answer numerous common questions asked by humans like; who made the universe? And what, why, and when was the entire phenomenon in the world created (Campbell 3-6).

A ritual on the other hand, is a custom, ceremony, a procedure or series of systematic set of actions that are performed at specific events, time and place with a symbolic meaning. The significance of a ritual primarily depends on tradition or religion of a society.

Actions performed in a ritual are usually chosen by the performers but the words and what they symbolize must conquer and endorse the any myths that are held by that society. The function of rituals varies from one community to another. This is because, rituals symbolizes different things ranging from religious obligations or ideals, spiritual satisfactions, emotional needs, strengthening of social bonds, and giving of moral and social education.

They can be also used to demonstrate respect or submission, the passage or commencement of an affiliation, the getting of social acceptance or approval, and sometimes they can be performed just for pleasure. In other cases, societies perform rituals as a form of adoring God of some gods, as a way of blessing matrimony, or as a way of appeasing the dead.

Generally, although societies perform rituals, because of different reasons, it is the myths and beliefs that are held by these societies that make them to perform them (Bell 3-23). This is the case primarily because; these rituals are one of the primary factors that are used to identify a group or a community, because they help in promoting good interpersonal relationships, for example, the Islamic Ramadan.

Ramadan

Although the word “Ramadan” in Arabic speaking communities is used to refer to very intense heat, in Islamic, Ramadan is a name of a month in the Islamic calendar (Bell 124-127). As research studies show, this title was selected, as it wholly represented the real climatic conditions and biological changes that are associated with fasting. Throughout the ninth month of the Islamic calendar, which runs for a time span of approximately twenty nine to thirty days, followers of the Islamic religion, spend the entire twilight without food.

There are so many things that are commemorated during this period, the most important confession of sins or any wrong doing. In most cases, this fasting season commences mostly after the astronomical new moon. This is the case primarily because; followers of this religion believe that, the appearance of this moon is a sign of a new month beginning.

However, because of the time differences of different places in the world, Ramadan begins on different days in various parts of the world, more so those that are found in different time zones. This fact has been one of the primary causes of disagreements every year on the exact time when observing of Ramadan should begin. This is evident in the recent attempts of clerics from this religion to try and solve the misery behind this conflicting concept using astronomical calculations (Hill 1-2).

What happens during Ramadan?

Fasting

The most important thing Ramadan commemorates is confession of sins, as individuals take this time to worship and have a spiritual reflection. Majority of followers of this religion will always do anything at their disposal in order to keep themselves holy during this season.

In addition to this, by all means individuals refrain themselves from sexual intercourse until wee hours of the night, when daylight is gone. On the other hand, eating, drinking as well as falling into temptation is discouraged.

According to this religion’s tenets, fasting is one of the primary methods of ensuring purity of both thoughts and actions. That is, in doing this, followers of Mohamed believe that, fasting is one of the most important way of directing the whole heart away from worldly activities, it being the only method of ensuring that they are cleansed together with their inner soul (Bell 124-136).

Also, during this period, every part of the body; right from the tongue, is restricted from back biting and gossip; eyes must be restricted from looking at unlawful things; the hands are not supposed to take anything that does not belong to it and ears are prohibited from listening to idle talk and obscene words.

Therefore, fasting is not just physical but rather, the commitment of one’s fasting routine is meant to teach the Muslims self discipline self control, patience, sacrifice, and empathy towards those who are less fortunate. As a result, it creates a sense of generosity and charity that is commonly referred to as Zakat (The Outreach Center: Center for Middle Eastern Studies, Havard University 5).

Prayer and reading of the Qur’an

During this season, all adherents of this religion are also supposed to go through the entire Qur’an and comprehend its teachings. Others prefer to recite the whole Qur’an as a form of saying special prayers that are known as Tarawih. These prayers must be done every night of the month. During these nights, the whole section of the Qur’an is recited and by the end of the month, one is supposed to have completed the entire Quran.

This is the case primarily because; Muslims hold a notion that, by reading this book, there is a strong link that will form between them and their God, as the reading reminds them of how wonderful God has been to them; hence, the need of them to be good to others by being charitable, doing good deeds, and showing kindness. To show this they prepare special foods and gifts which they give the poor and the needy that are not in position to afford (Bell 124- 129).

If’tar

Firstly, If’tar primarily entails avoiding any consumption of food and drinks, until the sun goes down. After the sun has gone down, individuals are supposed to come together and share a meal that is commonly refererd to as If’tar. This meal usually begins by eating three dates (the same way Muhammad used to do) followed by the Maghrib prayer (the fourth prayer of the five daily prayers Fard).

After this, the normal meal is served. Over the recent past, If’tar has grown to be a banquet festival, because during this time, families, neighbors, friends, and even the whole community come together for fellowship (The Outreach Center: Center for Middle Eastern Studies, Havard University 6).

Charity

This is very significant in Islam and its meaning magnifies more during Ramadan. From time memorial, Ramadan is specifically a blessed time; therefore, Muslims celebrate it by giving in charity (sadaqa) (Ghazi and Rauuam 9-22).

Laylat al-Qadr

Among Muslims, Laylat al-Qadr is assumed to be one of the main holy nights. Muslims strongly hold the notion that; it is during this night that the Islamic Holy book was given to

Prophet Muhammad. It occurs on an odd numbered night during the last ten days of the same month of Ramadan. It can be either the night of 29^th, 27^th, 25^th, 23^rd, or the 21^st of Ramadan (Bell 124-133).

Eid Al-Fitr

Eid Al-Fitr is a feast that is used to celebrate the conclusion of the fasting period and the commencement of a new month. Following the moon’s signals, it is the day when another new moon appears and it means the back to the fitrah. It a special day with cerebrations as food is donated to the poor (Zakat al-fitr); everybody wears his or her best clothes followed by communal prayers that are done in the morning.

These types of prayers are different from the Fard, as they done as a form of worship and thanksgiving. After prayers, different festivals and visiting of relatives and friends follow, as a way of showing love and togetherness (The Outreach Center: Center for Middle Eastern Studies, Havard University 5-6)

Conclusion

In conclusion, all this features of Ramadan are forms of rituals that are performed by those who profess the Islamic religion. These rituals are normally done by Muslims, because of the strong myths they hold about their religion.

For example, by giving freely to the needy, Muslims believe that God will reward them too, for their generous deeds. Regardless of whether this is practical or not, this is one of the rituals that have encouraged cooperation among members of this religion. Another example is fasting as a way of getting pardon from the most high.

Although nobody understands how God (Allah) work, to some level, this myth that God pardons those who fast, has encouraged members of this religion to embrace this ritual; hence, the nature of respect they accord Ramadan. Therefore, there is a clear connection between the myths and beliefs held by Muslims, in relation to celebrating the Holy Month of Ramadan, because it is the beliefs that have been transferred throughout ages that has made observing of Ramadan a habitual ritual.

Works Cited

Bell, Catherine. Ritual: Perspectives and Dimensions. New York: Oxford University Press, 2009. Web.

Campbell, Joseph. The Power of Myth. New York: Anchor Books, 1991. Print.

Ghazi, Hamid and Rauuam, Omar. Ramadan. New York: Holiday House, 1996. Print.

Hill, Margaret. Carlifonia Three Rs Project: Rights Responsibilities, and Respect. August 31 2011. Web.

Kluckholm, Clyde. Myths and Rituals A General Theory. The Havard Theological Review, 35. 1 (1942): 45-79. Print.

The Outreach Center: Center for Middle Eastern Studies, Havard University. Celebrating Ramadan: a Resource for Educators. Harvard University. Web. July 2008.

Ramadan is the most celebrated period in Muslim society across the world, which involves a month-long fasting and praying. As a cultural practice, Ramadan plays a crucial role in bringing the Muslim community together, more so from a religious point of view. However, the practice brings various social and health issues especially to the Muslim students related to fasting and homesickness.

These issues have attracted the attention of nurses, who have established various strategies to provide sustainable solutions. In this paper, focus will be on strategies to be implemented is promotion of the health of Muslim students studying in Australia. It is to be done in collaboration with the mosque in the city of Gold Coast and Saudi Students Social Club. This work therefore brings out the strategies in working with the target group and the appropriateness and effectiveness of the health promotion project. The work also highlights the experience of working as part of a group, including aspects of self-awareness, communication and inter-personal skills.

Experiences of Muslim students during the month of Ramadan

To come up with an appropriate strategy, it is significant to describe what characterizes the month of Ramadan for Muslim students in Australia. First, most Muslim international students feel homesick since Ramadan in their home countries is celebrated as a family affair where all family members gather to break their daily fast through sharing of meal (Richardson, 2003). Secondly, social isolation is experienced during the Ramadan as most Muslim students are used to socializing with their non-Muslim friends; and since their non-Muslim friends go on with their social activities, their Muslim counterparts are made to feel isolated (Khazindar, 2003).

This is also experienced at the end of Ramadan during which this ought to be a family social celebration. Here, since most of their families are away, the students end up feeling home-sick and socially cut off from their individual families. Thirdly, there is the challenge of balancing between their studies and active Qur’an reading during Ramadan. Ramadan is a period when most Muslims are supposed to refrain from food and drink, sex, listening to music, harsh words, or dissensions. They are instead supposed to practice charity, prayer and devoted Qur’an reading (Mathews, 2008, p.356). Therefore, observing these practices may prove challenging to some Muslim students especially due to their fixed academic schedule and non-observance of the Ramadan by their non-Muslim friends.

Strategies in working with the target group

In community health contexts, nurses can carry out their responsibilities as members of teams. This may include not only working with members from health care, but also members from other non-health oriented settings such as religious organizations, schools, political systems, among others (Hitchcock, 2003, p.462).

To effectively engage and consult with Muslim students in Australia concerning overcoming the problems encountered during fasting, the nurse ought to employ several strategies. First, the nurse should be in a position to communicate properly with the target group (Hitchcock, 2003, p.462). Since not all of them may be conversant with health related terminologies, the nurse should work at conveying the information in the most appropriate manner to ensure that everyone benefits from the same to implement it effectively.

Secondly, the strategy employed should entail good problem solving skills. Apart from engaging the Muslim students to find out alternative solutions to the problems of fasting and homesickness, the nurse should also engage other health professionals mainly from the Muslim community who can evaluate the issues and raise the possible solutions. Together, all team members can opt for one agreed upon solution.

Thirdly, joint co-ordination should be practiced. In collaborating with other members from the mosque, other health professionals, and the Muslim students, the nurse should guard against allowing each party to come up with their alternatives and then informing others of the same. The nurse should rather encourage concerted efforts from both team members and the students to come up with common means of combating the health related issues.

To accelerate solutions to Muslim students’ problems, the nurse may need to network with people from other disciplines, political entities, and community organizations. Primarily, intelligence and soberness on the part of the nurse will assist in overcoming challenging issues such as financial constraints and religious influence that may make collaboration and consultation a tricky exercise (Hitchcock, 2003, p.462).

Similar to counseling and other professional duties that entail problem solving, the community health nurse is charged with the duty of consultation. He/she should make the Muslim students identify their problems and help them to make proper decisions. A nurse consultant provides decision-making assistance by being a good source of enlightenment and preferences. Since the nurses are perceived as experts in health, they should provide information that should enable the Muslim students to make decisions based on the available alternatives. To be a successful nurse, motivated decisions should be reached at to make the Muslim students continue implementing them in his/her absence.

In dealing with a community client like the case of Muslim students, the roles of the nursing consultant are multi-faceted. To begin with, the nurse should be a leader; this means influencing others towards achieving a specific aim. Based on professional knowledge and interpersonal interactions, the nursing consultant should establish informal power. Secondly, the Muslim students and members of the mosque should have confidence in the nurse due to his unique skills that can help address health related problems faced during the Ramadan.

Thirdly, the nurse should work as a coordinator; this means having the ability to devise, support, influence, motivate, and organize the entire process of consultation. Fourthly, the nurse should act as a resource person. This entails providing enlightenment in the use of some resources that may help the Muslim students make informed decisions from the available options that will go a long way to solve health related problems. Fifthly, specialized knowledge and skills makes a nurse to be a clinical specialist where she can apply this to the situation.

Lastly, a nurse consultant should be a researcher, as this is the main duty of a consultant and entails creating a database, assessing and evaluating client complications or providing a research proposal regarding overcoming homesickness and fasting complications. An additional role of the nursing consultant involves giving relevant pieces of advice regarding the current problems, though not being engaged in the outcome. This means standing-by without necessarily being in direct control of things.

Even though available to influence decision-making and offer advice, the consultant nurse may not possess the mandate to effect the change. In this way, the Muslim will give the nurse consultant an opportunity to internalize the problem but they will still reserve the right to make the last decision. Generally, for credibility to be sustained, the nurse should balance both objectivity and supportive role.

Strengths and weaknesses of target group consultation and potential solutions

From the ongoing discussion, it is clear that, in addressing the issue at hand, the nurse has some strength. First, by being an effective instrument of communication, a nurse is in a better position to convey the problems at hand more articulately. Secondly, being an expert in health matters gives the nurse an upper hand in pointing out the specific problems, thus putting the students in a better position to choose a desired alternative. Thirdly, the nurse has an expertise back up from other health professionals who may be allowed to be present, implying that more knowledge and skills are at disposal that can, if well articulated, influence the students’ decision making regarding homesickness and fasting during Ramadan.

Fourthly, being an educator, the community nurse has an avenue through which the Muslim students can be made to make informed choices concerning the issues at hand. However, the main difficulty likely to be encountered by the nurse is that, being a Muslim community, most of the lifestyle choices are influenced by what the Qur’an defines (Lundy, 2009, p. 1089). For instance, an issue such as fasting during Ramadan is clearly stipulated in the Qur’an and any adjustments may be difficult to make. A community nurse therefore finds himself torn between providing relevant dietary information and adhering to what is determined by the Islam religion (Thomas, 1997).

Another problem encountered is coming up with decisions to solve the problem of fasting that may require adjustment in the school schedule. In a bid to solve this issue, a community nurse may seek to indulge the school administration in their meeting with the Muslim students or may suggest that the university administration be presented with the suggestions of solutions to the fasting problems after discussion with the Muslim students.

Justification and appropriateness of implemented health promotion strategy

Given that this is a problem affecting a group, the community nurse can only approach it through involving the Muslim students affected and the relevant authority in the mosque. This approach is suitable since it directly involves the parties concerned and gives them an opportunity to make informed choices from what the nurse presents to them. Moreover, provision of meals cooked by Muslim families through the mosque is appropriate mainly because during the Ramadan, most Muslims break their fasts in the presence of other family members. Therefore, letting the Muslim families provide these meals is a way of minimizing the homesickness of Muslim students.

For instance, arranging group breakfast for Muslim students during Ramadan is very appropriate. Creation of group breakfasts will therefore enhance a sense of togetherness, increase love between them and show their consideration for others (The Islamic Bulletin, 2001). Moreover, provision of social services by the club members aided by the community nurse will relieve the Muslim students from the alienation they experience from their friends as well as their homesickness. Indeed, meeting and interacting with others during Ramadan is a very crucial activity (Hawi, 2010).

Effectiveness of number of target group participants engaged in strategy

It will be fruitless if the community nurse’s strategy engaged only a handful of people. The collaboration with the Mosque in the city of Gold Coast and Saudi Students Social club is therefore plausible enough in dealing with the issues at hand. This includes involving a greater population of the university community. The importance of this is that, those in greatest need are able to receive the most effective care, the principle of equity, social practice is put to use, and rare resources are delivered in a place and situation where they can guarantee maximum health benefits (Rowe, 2001, p.1).

The nurse’s effectiveness through self-insight and as a team player

The community nurse’s competency is vividly expressed in his ability to work both independently and as part of a group. Independently, the nurse is able to plan and communicate effectively about the best way to solve the problems affecting the Muslim students. This does not only show the nurse’s ability to practice reflective strategy for complex cases, but also his ability to apply leadership and management aspects in a group setting as well as client centered care (The OCNE Nursing competencies, 2010 ). As part of a group, the nurse coordinates with both the Saudi Students Social Club and other Muslim members from the mosque.

The ability to organize family members from the mosque to help provide meals during Ramadan is not only demonstrable leadership skill, but also an element of teamwork, which is essential for success in community nursing (Bynum, 2002). Moreover, encouraging group interactions also helps to treat homesickness (Thurber, 2007).

Ways of overcoming homesickness

During the Ramadan, international Muslim students normally feel cut off from their own families whom they are supposed to observe and celebrate the event with. Due to this, homesickness normally sets in. To solve this problem, a number steps are recommended. First, when breaking the fasts, the students should be together with their fellow Muslim students, during which they can make prayers and go through the Qur’an as they meals.

Secondly, during part of the Ramadan period, arrangements can be made so that parents can visit their Muslim children where they can interact and participate together in all activities surrounding the occasion. Thirdly, the Muslim students can organize social events such as interactive sessions outside the university where they can socialize as well as engage in Ramadan related events (The international eye 2010). Fourthly, the Muslim students should be encouraged to engage in some activities during this time such as writing a letter to their family members, making a call or looking at a family picture. Finally, the students should also be encouraged to think and consult their friends to see their point of view on these (Thurber and Walton, 2007).

Conclusion

The effectiveness of the strategy that can help implement a health promotional method that can solve fasting and homesickness among Muslim students during Ramadan is ingrained in the nurse’s professional make-up. The nurse’s qualities such as being a leader, consultant, coordinator, researcher, among others make him effective and suitable for the task. Moreover, the nurse’s involvement also ensures a proper step in making informed choices concerning the issues at hand.

References

Bynum, K. (2002). The importance of teamwork. Helium Inc. Web.

Hawi, Z. (2010). Active Nursing home: a space that reduces misery belts. Web.

Hitchcock, J. et al. (2003). Community health nursing: caring in action, Volume 1. New York: Cengage learning. Web.

Khazindar, M. (2003). Arab News: Fasting in Paris. Saudi Arabia: Arab News. Web.

Lundy, S. et al. (2009). Community Health Nursing: Caring for the public’s health. Washington D.C: Jones and Bartlett learning. Web.

Mathews, W. (2008). World Religions. Belmont: Cengage Learning. Web.

Richardson, D. (2003). Rough Guide to Egypt. New York: Rough Guides Ltd. Web.

Rowe, A. et al. (2001). A community Health Needs Assessment. Copenhagen: World Health Organization. Web.

The International Eye. (2010). Ramadan Kareem. Web.

The Islamic Bulletin. (2001). Eating together. Web.

The OCNE nursing competencies. (2010). The OCNE nursing competencies. Web.

Thomas, B. et al. (1997). Stuart and Sundeen’s mental health nursing: principles and practice. Edinburgh: Elsevier Health Sciences. Web.

Thurber, C. (2007). Preventing and treating homesickness. Web.

Thurber, C. and Walton, E. (2007). Pediatrics: Preventing and Treating Homesickness. Web.

While there is an almost uncountable number of religions in the world, not each of them is equally prominent. Abrahamic religions, such as Judaism, Christianity, and Islam, comprise billions of believers and have a great impact on the culture of their respective peoples and countries. As a result, studying the most prominent religions in the world, even if the person does not believe in wither, is a useful and even crucial way to understanding the people of other cultures.

Thus, understanding Islam as a religion practiced by hundreds of millions all over the world and particularly prominent in such important yet turbulent regions as the Middle East and Central Asia is undoubtedly crucial. The obvious point to begin this understanding is the Five Pillars of Islam – the religion’s core tenets, including the Muslim creed, charity, pilgrimage to Mecca, prayer, and fasting on the holy month of Ramadan. This paper will cover the latter to stress Ramadan’s significance in Islam, religious and social practices associated with it, and the lessons that people may mean from studying this pillar of the Muslim faith.

Origins and Spiritual Meaning

Before discussing what people do on Ramadan, it is necessary to explain what the holy month is in the first and how it came to be. Ramadan is the eleventh month in the Muslim religious calendar – and since this calendar is lunar, Ramadan’s beginning moves 11 days every year (“Information Sheet,” 2021). As mentioned above, observing the monthly fact from sunrise to sunset is one of the Five Pillars of Islam, which constitute the most sacred requirements a Muslim believer needs to follow. The reason why the month of Ramadan is considered so sacred is the tradition stating that the Prophet Muhammad received his revelations during this month.

Accordingly, the Quran (n.d.) states: “The month of Ramazan is that in which the Quran was revealed… therefore whoever of you is present in the month, he shall fast therein” (2:185). Thus, fasting throughout Ramadan is meant to remind the believers about the origins of their faith and prompt them to contemplate it more thoroughly. Fasting should promote this contemplation of life and faith in several ways at once.

To begin with, restricting one’s intake of food means training in self-discipline and endurance. At the core of maintaining the fast lies the ability to resist temptations and use one’s will to persist with the right choice. The fasting requirements are quite strict – throughout the daylight, Muslims have to refrain from partaking in both food and drinks, including water (Elnakib, 2021). Yet the training in self-control that the person receives by fasting has importance beyond eating and drinking itself. A person who can resist the temptations of hunger and thirst for the attainment of the spiritual goal is also quite likely a person who will overcome other basic bodily urges for the sake of decent behavior.

Another purpose of fasting during Ramadan is to make people more conscious of things they often take for granted. In fact, achieving spiritual self-improvement by becoming more conscious of God’s all-permeating presence in the world is the main goal of all the practices associated with the Holy Month. While fasting may be its most notable element to an external observer, Ramadan is about much more than not eating and drinking during daylight. Just as Muslims are expected to abstain from food and water throughout the month, they should also not gossip, argue, and commit any other offensive actions.

Muslim scholars point out that and God “has no use for the one who refrains from food but not from false speech, or lying and gossip” (Suleiman, 2021, para. 11). The purpose of all these restrictions is to make people more mindful of things they otherwise do not think about. Abstention from food, water, and indecent speech, which may otherwise be consumed or uttered mindlessly, makes people more aware of things that really matter. This contemplation of God’s blessings and the increased consciousness of God in one’s life is the ultimate goal of Ramadan.

Speaking of awareness, Ramadan teaches people to be mindful not only of God’s presence in the world but of other people as well. One of the foremost goals of Ramadan is to remind those who can easily afford their daily substance about the less fortunate. As Imam Ibn Rajab, a Muslim scholar and philosopher, has said, fasting is necessary “so that the rich will taste hunger and thus will not forget the hungry” (Suleiman, 2021, para. 14). This awareness of those who are less lucky in their lives ties fasting to another essential aspect of Ramadan – charity.

Charity

Apart from refraining from food and drinks throughout the daytime, Ramadan prompts believers to participate in various pious activities, the first and foremost of which is charity. Charity for the poor, or zakat, as it is known in Arabic, is a full-fledged Pillar of Islam in its own right, just like fasting on Ramadan. These two obligations intertwine closely during Ramadan, encouraging Muslims to help those in need. As mentioned above, refraining from food but not vile speech would mean performing rituals without following the spirit of faith. Similarly, remembering the hardships of those in need but doing nothing to help them would amount to the same shallow ritualism.

This is why, for many Muslims, Ramadan is not only the time of fasting but also that of charity. Charitable organizations, such as Islamic Relief USA (2021), urge Muslims to donate to support their less fortunate brothers and sisters. Hus, apart from personal reflection and spiritual self-improvement, Ramadan becomes the time for helping others around the world.

International charitable organizations in the manner of Islamic Relief USA may be a relatively recent development, but it is worth noting that the spirit of charity is firmly ingrained in Ramadan. Not every Muslim is physically able to maintain the fast during the entire month – or at all – and religion accounts for that. If old age, illness, or both prevent a person from fasting, Islamic tradition absolves them of doing so but requires that they feed a person in need for the missed days (Islamic Relief USA, 2021). Feeding does not necessarily mean the manual preparation and distribution of food – instead, many Muslims who cannot fats pay the special donation called fidya. It is used to provide the neediest community members with the sustenance they need and also provide a way for the old or ill to partake in the spiritual renewal of Ramadan.

Activities and Daily Routines

To give a better idea of what Ramadan is like, it would be useful to cover an average daily routine for a Muslim during the holy month. The person fasting will usually rise before the sunrise to partake in light breakfast, which is called suhur (“Information Sheet,” 2021). Throughout the day, while abstaining from food and drinks, Muslims read Quran and contemplate the presence of God in the world and their lives.

After the sun sets, people break their fast – most often with dates and water or milk, to commemorate Muhammad’s breaking of his original fast in a meal called iftar (Elnakib, 2021). After the evening prayers, people eat dinner, which typically includes one or more main meals as well as desserts. Most will also participate in the special night prayers called taraweeh which recite the entire Quran over the course of the month (“Information Sheet,” 2021). After that, people will usually go to sleep to awake for their next suhur, although there is no prohibition against eating at night before it, and hydration is actively encouraged.

It should be evident by this point that Ramadan is not merely about personal improvement and spiritual journey but also places a heavy emphasis on community. It is very common to invite friends to break the fast at iftar together. Moreover, many mosques start their own local fundraisers to provide community dinners (“Information Sheet,” 2021). These are not merely a part of the charity effort described above but also a way for the people to experience their religious community by breaking the fast together with their fellow believers. Ramadan ends with Eid al-Fitr, and this day – one of the three principal holidays in Islam – is a celebration of community and social ties as much as a display of gratitude toward God.

Muslims begin Eid al-Fitr with a special prayer and then continue the day socializing, giving presents to children, and spending time with friends and acquaintances (“Information Sheet,” 2021). Thus, the religiously prescribed activities of the holy month not only promote individual spiritual self-improvement but also serve to forge and maintain social ties and reinvigorate the sense of community.

Ramadan also has its own culinary traditions that are worth mentioning. It was already noted that dates and water are symbolically important nourishment because the Prophet Muhammad broke his original fast with them. However, they are far from the only foods that Muslims associate with Ramadan and Eid al-Fitr specifically. In Middle Eastern cuisine, Eid al-Fitr meal will often include salads, typically made of fresh vegetables and yogurt, lentil soups, and lamb kebab, and various desserts (Tyler, 2020). Moroccan recipes Muslims often cook roasted turkey and fig pastries (Tyler, 2020). Speaking of pastries, desserts have a special place in Ramadan meals, and sugary sweets are a particularly prominent culinary tradition (Elnakib, 2021). Overall, fasting and eating during Ramadan coexist in dualistic unity, and the act of partaking in foods and drinks may have as much symbolical importance as abstaining from them during the day.

Exemptions and Health Considerations

While the regimen of not eating during the day and only sustaining oneself with food at night may be harsh, it does not make Ramadan an uncaring test of endurance that does not take the believers’ health into account. As noted above, the sick and the elderly are exempt from fasting., and they are not the only group. Pregnant and menstruating women, as well as children who have not reached puberty yet, are also spared the stress of fasting (“Information Sheet,” 2021).

In the case of children, adults usually train them gradually to abstain from food for longer periods during the day instead, which allows their organisms to adapt to the requirement of Ramadan gradually by the time they reach puberty. Those who cannot fast due to a temporary condition can make up for it later, and those who are old or suffering from chronic illness can feed a poor person instead.

When performed by a healthy grown-up, Ramadan fasting is not harmful in any noticeable way. Quran (n.d.) openly states that God “desires ease for you, and He does not desire for you difficulty” (2:185). Medical science largely corroborates this testament: for example, Faris et al. (2020) demonstrate that the total sleep time decreases slightly during Ramadan, but not nearly to the point where it could threaten physical health. Abstinence from food and drinks does not seem to be harmful either. Numerous studies on the subject have not found any meaningful correlation between fasting during Ramadan and the development of eating disorders (Düzçeker et al., 2019; Hasan et al., 2020).

If anything, fasting is useful for one’s health, as demonstrated by its increasing prominence as a health trend throughout recent decades (Hasan et al., 2020). To begin with, it helps with lowering cholesterol levels and is also useful for weight loss and obesity prevention (“Information Sheet,” 2021). Moreover, the increased discipline and self-control promoted by fasting may contribute to the development of healthier eating habits and, thus, impact one’s health in the long term, even beyond Ramadan.

Lessons Learned and Personal Opinion

The main lesson to be learned from studying Ramadan is that one should always look at religious practices trying to discern the spiritual meaning behind the rituals. On a surface level, Ramadan may seem like a simple practice of physical self-discipline. However, learning more about the Muslims’ holy month allows understanding that fasting is merely a means to an end, which is appreciating things that can otherwise be taken for granted (Suleiman, 2021).

Being more aware of the bodily and spiritual boons makes one appreciate the complexity and diversity of the universe more, and being mindful of the plight of those less fortunate should prevent arrogance and haughtiness. At the end of the day, Ramadan promotes universally accepted human values of self-control, community, and appreciation of fellow human beings. In personal opinion, one can share these values regardless of being a Muslim – meaning that the values promoted by Ramadan can provide common grounds for people regardless of their religious views or lack thereof.

Conclusion

To summarize, Ramadan is the holy month in the Islamic lunar calendar, during which the believers fast from dawn till dusk. Its holiness comes from the fact that Muslims consider Ramadan to be the month during which Prophet Muhammad received his revelation. Ramadan’s spiritual significance is in developing better consciousness of God’s presence by appreciating and contemplating His creations as well as helping those less fortunate.

Activities associated with the holy month range from prayer and recitation of the Quran to charity and community-building and end with the holiday of Eid al-Fitr. Fasting requirements are not excessively strict and make exemptions for those who cannot fast due to the reasons of age or medical condition. Overall, the religious requirements of Ramadan seem to be beneficial for body and soul when executed by a healthy adult. Moreover, the values that Ramadan fasting aims to promote are largely universal and, as such, may contribute to better understanding between people of different religious backgrounds.

References

Düzçeker, Y., Akgül, S., Durmaz, Y., Yaman, M., ¨Ors, S., Tüzün, Z., Büyüktuncer, Z., & Kanbur, N. (2021). Is Ramadan fasting correlated with disordered eating behaviors in adolescents? Eating Disorders, 29(1), 74-87. Web.

Elnakib, S. (2021). Ramadan: The practice of fasting. Eat right. Web.

Faris, M. A. I., Jahrami. H. A., Alhayki, F. A., Alkhawaja, N. A., Ali, A. M., Aljeeb, S. H., Abdulghani, I. H., & BaHammam, A. S. (2020). Effect of diurnal fasting on sleep during Ramadan: a systematic review and meta-analysis. Sleep and Breathing, 24(2), 771-782. Web.

Hasan. F., Latzer, Y., Diedrichs, P. C., & Lewis-Smith, H. (2021). A qualitative exploration of motivations for fasting and the impact of Ramadan on eating behaviors and body image among young adult Muslim women in the United Kingdom. Eating Behaviors, 42, 101545. Web.

Islamic Relief USA (2021). Ramadan. Web.

The Quran, sura 2, verse 185. (N.d.). (M. H. Shakir, Trans.). Web.

Ramadan information sheet. (2021). Islamic Networks Group. Web.

Suleiman, O. (2021). Religion News Service: Ramadan fasting isn’t about hunger. It’s about living mindfully. Yaqeen Institute for Islamic Research. Web.

Tyler, V. (2020). 88 Ramadan recipes: The highest rated Ramadan cookbook you should read. Self-published.

Resources at the Beginning

The sharing campaign began when a resident of a community gave a refrigerator to their neighbor, Sumayyah Sayed. The resident had used it for three years for food donations to those in need and now wanted someone else to take charge of it. According to Bajaj et al. (2018), the idea of the project was straightforward: Sayed needed to stock the fridge with products for those who were fasting. A refrigerator with invitation posters was supposed to be installed outside Sayed’s house to attract those who needed food or beverages.

Since Ramadan presupposes restraining from any food or drinks until sunset, fridges became a real blessing for the residents because they would take what they needed after a long workday. Sayed did not only aim at feeding those who were fasting, but wanted to share products with other residents of the community as well. As a result, she faced an overwhelming task – refilling fridges with food and beverages on a daily basis.

On the first day, Sayed cooked some dishes and bought bottles of water and juice to stock the machine. An hour later, she noticed that everything was consumed too fast which made her wonder what she could do to supply more food (Bajaj et al., 2018). Sayed’s urge to help individuals seemed to inspire her to expand the project. Having refilled the fridge three times one day, she realized the products were gone too quickly. Therefore, she started contemplating the ideas related to the project’s expansion.

Her attempts to help people seemed impossible without any donations or sponsors; thus, she decided to seek assistance. She first posted a message on social media to address the problem and ask volunteers to make contributions. Her initiative was successful since it attracted more than a thousand people in just one day. Sayed received countless inquiries about the place, the amount of food, and time when they could come and donate. She received so many donations in one day that she had to vacate a room in her house to accommodate them.

Since it was much more than Sayed expected or needed, she decided to share the collection with other refrigerator owners. In addition, four managers in the community joined the Facebook page and contacted Sayed to receive donations for their fridges. Sumayyah Sayed was excited to share her items with other people to develop the movement. They soon joined Sayed’s campaign and aimed to expand the boundaries of their influence. According to Bajaj et al. (2018), Sumayyah Sayed’s story proves that there are many compassionate people who strive to help those in need even with no resources. Magazines, online and radio sources started spreading news people who donate food, labor, time, and effort. All the media was overflown with the articles about this campaign, promoting it on the national level.

Sayed seems an incredibly charitable person who is willing to help people voluntarily. Since she realizes the needs of residents, Sayed can be described as an emphatic and kind person. As generosity is a rare phenomenon now, it should be highly appreciated and rewarded. Moreover, what is striking about Sumayyah Sayed’s character is the intention to continue to supply fridges even though she lacks the necessary resources. Persistence and confidence are critical qualities because Sayed felt obliged to finish the project once she started working on it. It is also vital to mention her openness and communicative skills, which were helpful in money raising for fridge refill. Sayed is a woman with an open heart; it is incredible how she is willing to help people regardless of the impediments.

Starting a business is a challenging task; still, many people launch prosperous projects every year. Successful individuals usually spend considerable time raising capital, conducting market research, and developing a realistic business plan before creating their new company. Not only does it take time searching and fundraising, but it also demands having leadership skills. Undoubtedly, careful preparation is not an absolute guarantee of any achievement, but it can significantly increase chances for success.

The essential element in starting a business is financing; some people resort to sponsors for fundraising. Even the most straightforward home business carries many startup costs, including registering a company name, installing a phone line, or printing cards. Perhaps the most remarkable deed an entrepreneur can do when starting a new business is to receive as much education as possible. Another vital aspect is the physical resources for an organization to survive. These may include a working place, proper information systems, and useful marketing materials. Thus, an entrepreneur needs to assess their needs before making any purchases.

As seen from the abovementioned necessary resources for starting a business, it can be increasingly complicated to succeed without someone’s support. Hence, barely any entrepreneur may survive with minimum reserves; yet, if a person can find sponsors or receive donations, they can gain profit. Nevertheless, many famous individuals could build business empires with minimal finances or labor force. Perhaps, their phenomenon is due to the dedication and perseverance that they contribute to the development of companies.

Challenges and Recommendations in Maintaining a Venture

Rewarding yet harsh challenges are an integral part of any business, which means that each entrepreneur faces them at least once throughout their leadership career path. Even experienced businessmen cannot elude problems since new industries are appearing and technologies are being developed. As Sayed just started her initiative, which is currently supported by several organizations and sponsors, she will undoubtedly encounter some most common impediments.

The primary obstacle for Sayed would be maintaining her project’s reputation. Since customers can express their dissatisfaction to a wider public than ever before, companies must monitor and maintain their reputation. Due to the fact that the initiative was first launched during Ramadan, people expect to receive the same amount of goods as they received during fasting. Yet, Sayed and her partners may somehow alter their direction and start supplying other food and beverages. Such circumstances can cause an unexpected wave of feedback from people. Keeping the project’s reputation clean is an important task and it best suits for a third party who can monitor and manage related situations.

In July 2017, Sayed was interviewed by two professors of the local university about the initiative. The investigator if she wanted to create an organization, but Sayed argued that he sought to leave more independence to those involved and not impose too much control and uniformity (Bajaj et al., 2018). Therefore, the next problem is the expansion of the project, for which Syed is not safe. There are many opportunities to make this movement global, but it is vital to find sponsors, volunteers, provide formality for action, and delegate more important tasks. Maintaining the global initiative would be extremely difficult for Sayed, because she has resources.

She may find sponsors who would constantly replenish them. Fundraising can be difficult due to a lack of understanding of how to impress investors. To solve this problem, it is recommended to create an organization with its stakeholders on a contractual basis to ensure the stability of the business over a certain period. Sumayyah Sayed and her team could make a presentation about the importance of the project to society throughout the year, not just during Ramadan.

Moreover, Sayed will not be able to predict whether the demand for refrigerators may increase or decrease. People can react differently to the expansion of the project or its reduction. In particular, it is extremely important to assess the attitude of residents to the initiative after Ramadan. Sayed was asked to make this program year-round, but she doubted donations, since previously most of the sponsors were religious organizations. She also needs to ensure if her refrigerator managers could stock the machines every day without a refund (Bajaj et al., 2018). Therefore, convincing all parties to continue investing in the project would not be easy for Sayed.

It is also recommended to move from a trust-based relationship between her team and sponsors to signing year-round contracts to ensure the sustainability of the business. Proper and stable financing is critical to the survival of any company.

On the basis of these challenges, Sayed impugns the integrity of the stakeholders, precisely the supplies. Sayed and her managers may question the safety and quality of the delivered products. Hence, they need to establish regulatory compliance to address this possible issue. They can develop a policy or standard that the goods supplied must meet. Signing a contract would be an essential part of building a solid partnership since it would guarantee reliability and assurance of terms fulfillment.

Teambuilding would be especially hard and stressful for Sumayyah Sayed as she never managed people before. Finding candidates, attracting more volunteers, and being a leader are complicated tasks for her due to the lack of experience. Yet, she seems to be an easy-going and open-minded person. It is important to note that the project’s Facebook page was overloaded with multiple messages, which is also challenging because responding to them on her own is impossible (Bajaj et al., 2018). This fact again proves that she needs new individuals responsible for specific activities. Hence, it is recommended that Sumayyah Sayed consult with an authoritative entrepreneur to make sure she chooses the right strategy for expanding and uniting the team.

In conclusion, it seems crucial to restate the immense contribution Sayed and her team made to society. Even though the initiative was considered non-profit, it had multiple chances to expand and become a global movement attracting new sponsors and volunteers from across the world. Determination is a key to making this business profitable and helping more people in different countries. Nonetheless, there are many challenges associated with running a venture of such a scope, but the most outstanding entrepreneurs face them as well, even when their companies generate billions in revenue. Sayed’s primary issues relate to the organizational structure and making sure sponsors continue investing money in the project. Undoubtedly, Sumayyah Sayed and her team must convince investors, suppliers, and other stakeholders about the initiative’s vitality even after Ramadan. Thus, they may reach sustainability and help many people worldwide.

Reference

Bajaj, G., Buisson, B., Singh, S., & Verma, N. (2018). Ramadan sharing fridges: Keeping a non-profit afloat. Ivey Publishing.