They say that under the constant benevolence of the sun, there is a time for everyone and everything. A time to be and a time to see, a time to sow and a time to grow, a time to live and a time to give and of course, a time to receive. But if one were to dedicate a time to the attunement of the body with the soul, the voluntarily familiarization of the soul with the body, and the actual and aesthetic atonement of either through the core of our essential evaluation of goodness and good sense, just when would that time be?

One could perhaps say that the ninth month of the lunar Islamic calendar, Ramadan is the chapter in which the body and the soul fall into a dialogue of passion and restraint. In this season, humility, patience and discipline of the spirit and the corpse are entwined to liberate them both in to a world of harmony. Muslims observe religious fast from sunrise to sunset and pray more than usual and with even more intensity in order to get closer to their creator, the Lord. Everything is done consciously and ceremoniously. Even marking the beginning of Ramadan has its own customs. Because of the lunar calendar system, the dates of Ramadan vary and there is always a sort of disagreement among scholars as to when does Ramadan precisely start? The new moon crescent which is sighted by the naked eye marks the beginning of a new month but today Muslims lean towards astronomical calculations to avoid such confusions.

This year’s Ramadan began on the second of August, which falls in the summer season in Iran. Interestingly, one of the many definitions of the word Ramadan (Ramaz) is ‘intense sunlight on pebbles’, ‘scorched earth’ and ‘scarcity of rations’. It is also said that the first month of Ramadan at the dawn of Islam fell in the summer season. Of course, fasting in the intense heat of this period will be a challenge as Muslims figuratively try to burn their sins and purify the body and the soul through worship, devotion, reflection, faith and patience through their beliefs.

Ramadan is said to be an auspicious month for revelation at all levels as it coincides with the revelation of the first verses of the Quran to the prophet of Islam, Mohammad (Peace Be upon Him). People put more effort in the practice of their faith and refrain from seeing, hearing, touching or tasting any obscenity. Smoking is prohibited and so is sexual intercourse until one breaks fast at sunset. The goal is to resist temptation in all forms. Purity of thoughts, intentions and actions are emphasized and the road to self -discipline, self-control, sacrifice, and compassion and affection is paved by will power and endurance. People are not, however, expected to relinquish their daily routine and occupation despite the challenge of fasting. In fact, these hardships are meant to carve an ascetic sense of spiritual satisfaction out of the persistence of individuals. 

Fasting in Islam is obligatory after the age of puberty for men and women as long as one is in good mental and physical health. Travelers, chronically ill individuals, menstruating and pregnant women and women who nurse their  newborn are exempted from the obligation of fasting. Of course there are rules and regulations explained by Islamic scholars as to why and which of these groups of people should or should not fast or in lieu of which they should offer to help the poor and feed the needy.

Although it is not obligatory for children to fast, it has been noticed that some children are so inspired by the spirit of the month in their elders and the spiritual ambience of this month that they voluntarily attempt at fasting. In Iran, sometimes children under the age of puberty are allowed to go for a mini or trial fast. This fast which is observed only from dawn till noontime under the supervision of parents is known as ‘Roozeh Kalleh Gonjeshki’, or ‘the fast of the sparrow’ which implies the short and fun period of fasting for children. 

In addition to the increase in prayers and acts of devotion, recitation of the holy Quran is particularly practiced during this time as this month is known for the revelation of the entire Quran to Prophet Mohammad. Chapters of the celestial book are recited on a daily basis and therefore by the end of the month, the entire Quran is recited either in congregation or individually. Muslims are asked to remember God in all states of the mind and the body and to watch over their intentions, actions and words particularly during this month.

Ramadan, also known as “Ramazan e Karim” (benevolent/merciful Ramadan) is also a time for the charity and generosity of the soul and the body alike. It is not uncommon to see people giving out dates, sweets, tea or other kinds of edibles at the time of the sunset prayer and breaking of the fast as one walks on the streets.  Free public eateries are organized and free water or sherbet tanks are placed on street corners either in the memory of a beloved departed or merely in the name of kindness and benevolence. People also give out more alms, food, clothes, shoes and other items of need to the poor because this month is regarded as the season of giving, sharing and receiving. 

The spirit of generosity is not only limited food and drinks but also extended to the mind and the heart.  People tend to spend more time together over meals and invitations and therefore make stronger bonds of fellowship. Past grievances and hostilities are forgiven and hopefully forgotten. People slow down their pace of worldly life and focus more on the self, the creator of the self and the path to spiritual and intellectual enlightenment as they try to fortify the link between themselves and God through intentions and acts of devotion, prayers, charity and forgiveness. 

Ramadan is not only a wonderful time for dialogue of the soul and the body but a dialectic of the spirit and the corpse in which the truth of our mortality comes face to face with our immortal possibilities of goodness through the doors of remorse, redemption and reformation and hopefully attains the fine attunement of the body and the soul, the worldly and the celestial, and the godly and the human  in persistence and endurance as they attempt at creating a meaningful space where they all could possibly function in harmony.

Daily routine and habits are transformed during this and the habit of eating and drinking becomes an inhibited act. People usually wake up an hour or so before sunrise and are permitted to eat and drink until the Morning Prayer call (Azan) after which they refrain from all acts and intentions that could nullify the fast (haram) such as lying, gossiping, smoking, sexual intercourse, etc. And of course, they should consciously keep away from the temptation of eating and drinking until the Evening Prayer call at sunset.

The act of eating and drinking before dawn is referred to as ‘Sahari’, meaning food which one consumes in the early hours of the dawn. Unlike the meals served at sunset which at times turn into extravagant gatherings, Sahari is a low key family affair. It normally consists of a somewhat large breakfast, previously prepared cold meals, bread, feta cheese, eggs, jam, and of course hot tea. Dates are also served as a specialty of this month. Of course, there are no prescribed dishes for eating and drinking in the early hours of morning and the food varies according to the taste and the financial status of families.

After a long day’s observance of fasting from dawn, Muslim families gather at sunset to break their fast over a meal known as Iftar. The meal igenerally starts with the eating of dates according to the tradition of Prophet Mohammad. In Iran, sometimes the fast is broken with a cup of tea or plain warm water. The Iftar is more than just food at the end of a ritualistic day. It is also a time for fellowship with families, friends and the Muslim community in general. Perhaps this is one of the reasons as to why the Iftar has grown into banquet festivals and large communal gatherings at mosques, banquet halls and in large open spaces. Sometimes dinner is skipped or the Iftar and dinner are combined into one full meal. 

Most common Iftar items in Iran include tea, Naan (bread), cheese along with Sabzi Khordan (fresh greens and herbs), dates, fruits and Halva.  During Ramadan, confectionary shops are crowded with customers who love to the devour the popular Persian sweet of this month, Zoolbia and Bamiyeh, a pastry made of deep fried dough soaked in sugar syrup or honey and cinnamon, and sometimes sprinkled with sesame and spices. Thick soups like Aash and Halim are also popular dishes of the month.

The most holy night or rather nights of the year in the Islamic calendar is referred to as Laylat al-Qadr. In Surah (chapter 97) of the same name “al-Qadr”, the Quran regards this Night as “better than a thousand nights” of worship and abstinence. It is believed that the initial verses of the Quran were first revealed to Prophet Mohammad on this night and because of this significant occurrence Muslims strive harder and put more effort in their religious rituals and prayers on this night which is said to fall in one of the last ten and odd numbered days of the month of Ramadan. The Quran does not cite a specific date for this Night but it is assumed that in all Islamic countries, the night of Qadr falls on either the night of 21st, 23rd, 25th, 27th or the 29th. In Iran where the majority is Shiites, the 19th, 21st and 23rd day of Ramadan are also commemorated as they coincide with the attack on the Imam Ali and his subsequent martyrdom. 

The word “Qadr” which has no precise equivalent in English could roughly be translated as “power” or “wisdom” which perhaps refers to the intensity and importance of rituals and their eventual reward in terms of celestial and earthly goodness. Often referred to as ‘shabe ghadr’ (Persian), the night of destiny, night of power, night of decree or night of measures, this Night sees Muslims performing extra prayers and rituals peculiar to this night, particularly in the early hours after midnight. Recitation of the Quran is also highly recommended. Some people also retreat from worldly affairs during the mentioned days and nights in order to fully dedicate themselves to prayers. Such devotion and remembrance of God is believed to endow one with divine favors and blessings connected to the blessed month. 

In Iran, most mosques and religious communities peculiar to each district in the city host large number of individuals who wish to take part in the communal rituals. Food is served with help of benefactors and the Morning Prayer is performed in congregation before people head back home and move on to another day of fasting and restraint.

1- Work schedules are modified during this time in order to make the experience of this month as convenient as possible.

2- Eating, drinking and smoking in public are strictly prohibited as they are considered acts of temptation.

3- During daytime all restaurants and coffee shops are closed but by sunset street Iftar is ready for people who cannot reach home in time for breaking their fast. 

4- Every summer, benevolent individuals set up free water tanks and sherbet booths on roadsides in the spirit of charity for thirsty pedestrians. This custom is practiced in the hours after sunset in the month of Ramadan. Sometimes tea and cool drinks are also handed out.

 5-In most cities, the tradition of cleaning mosque and washing the carpets before the beginning of  Ramadan is still alive. 

6- In northern cities like Gilan and Bandar Anzali, people welcome the month of Ramadan a few days earlier and start fasting one or two days before the official beginning of this month. This practice is called “pishashoo”, meaning to go forward to welcome someone or something in advance.

7- In some provinces of Iran, like Kerman, children go from door to door in their neighborhood after Iftar (sunset) and sing songs. They are then rewarded by cookies and a variety of fruits and nuts. This popular tradition of the month is called “Allah Ramezuni” as the children sing the praises of Allah and Ramadan.

Bizzare Buzz! 

Did you know that Dr. Sheikh Muszaphar of Malaysia was the first Muslim to observe religious fasting outside the planet earth? Generally an orthopedic surgeon and a university medical officer, he was also the first Malaysian to fly as a guest of the Russian government into the space in October 2007. 

Muszaphar’s time in space interestingly coincided with the last part of Ramadan, a situation which gave rise to the issue of rules of Islam in space among Islamic scholars. About a hundred of the clergy pitched in their views regarding the challenges of the faithful and the pious in modern times such as ours and as a result the first comprehensive guidebook for Muslims in Space, entitled “Guidelines for Performing Islamic Rites at the International Space Station” was issued by the Islamic National Fatwa Council in Malaysia. Based on closely studied Islamic rules, the book does propose that fasting while travelling is optional. Also details such as how to locate Mecca from the International Space Station, how to determine prayer times and how to pray in a low gravity environment are elaborated.  Sheikh Muszaphar celebrated the end of Ramadan, Eid al-Fitr aboard the station with some packed cookies and Satay dish that he handed out to the rest of the crew.