Ramadhan: Cultural and Religious Immersion 101

 

Was reading my bro Farid's Blog about his thoughts and opinions on Ramadhan; and started reflecting on the meaning of this Holy Month for us Muslims. Even more interesting is the fact that common misconceptions about Ramadhan are still ubiquitous amongst non-Muslims, which unfortunately is also partly due to the messages and perceptions of Ramadhan transmitted by Muslims in Singapore. 

Sociocultural norms such as going to Geylang, getting expensive new clothes, and purchasing new furniture become infused with religious doctrines, making it difficult to distinguish that which is religiously obligatory in Islam, and that which are merely cultural nuances. 

The focus of Hari Raya, is in fact to celebrate the fact that we managed to cleanse ourselves of our sins and fast for the whole month of Ramadhan, which in fact is the holiest of months for Muslims around the world. Sometimes, we tend to forget this process of spiritualisation and cleansing, becoming too focused on celebrating the end product. Similar about my beliefs about marriage (the wedding is just a formality, what matters is the entire process), Ramadhan to me is about experiencing the process, instead of fixating on what clothes to wear, how many houses to visit, and how to make sure the house is beautiful enough to be visited. But of course, such norms may need to be acknowledged and compromises made at times (to please the relatives). 

Just some bits of information for my non muslim friends (Taken from the book: The Reliance of The Believer in Ramadhan by Mohamed Iqbal Bin Abdullah: 2006)

Reasons for fasting

1. To attain Piety through the limitations of individual desires, where Muslims would be able to avoid sin, so as to fulfill religious obligations and reflections.
2. To enable Muslims to increase their spiritual strength and reject all forms of temptations and desires they are exposed to. 
3. To promote health, to strengthen the body's external strength, both physically and psychologically; so that Muslims will be of sound body and mind to carry out religious obligations.

As much as fasting is a communal effort, it is also very personal where we would need to reflect on his own self, and his relationship with God.

Fasting Does not only mean abstaining oneself from eating and drinking from Sunrise to Sunset, 

It involves

1.  Restraining the eyes from viewing that which is forbidden. Looking at that which is not permissible with desire only serves to distract us from remembering Allah.
2. Restraining yourself from unnecessary talk (I find this most difficult), and acts of lying, back biting, abusive and obscene language. 
3. Abstaining yourself from hearing talk which is considered unhealthy. That is hearing people gossip, lie, speak vulgarities, etc. 
4. Restrain the body from sinful acts (like punching someone), and not eating forbidden food when breaking fast
5. Don't overeat when breaking fast (gluttony is sinful!). Unleashing yourself on copious amounts of food after breaking fast will only serve to release our dormant desires, where fasting is supposed to weaken the strength of our desires. The latter is only possible by continuing our normal eating routine, and eating what we normally take at night.

Of course, fasting being a process of improvement of self, and the awareness of the hereafter, is supposed to prepare you to become a better Muslim even after the month is over. 

I never did consider myself an expert on such matters, and today with some bits of extensive reading, I gained quite a lot of knowledge about Ramadhan and my role as a Muslim in this world, something that I continually reflect and struggle with. 

Now its time to begin this reflective cleansing process. 

Comments

[Manfriday]

True to form ramadhan can be a very spiritually cleansing process, I feel. Fasting has been prescribed not only for Islam but other religions too, however in islam my thoughts are that it encompasses a more complete exercise. A person may not achieve one without another, e.g. meaning how can one achieve spiritual detox if you fast but oggle at the opposite sex. Thus it is a very astitute logial approach.

In Singapore, I'm not too sure but it seem some people fast out of culture more than out of religious principal. Hopefully, this will evolve in time through education.

My question is this? It is easier to educate less wilder individuals such as university students, office workers or learned muslims in general. A more tougher challenge is how does one motivate or educate muslims who are rougher, less fomally educated but who are nevertheless intelligent? How can this gap be bridged?

Happy Ramadhan Fareez!
http://theromanticdragon.blogspot.com

[Fareez]

Thanks for the well wishes. I think in any society, there always those who follow certain rituals of religion without further reflection of the meaning, and significance behind certain practices, rules and beliefs. In fact I do count myself amongst these group. There probably is no black or white categories, but people fall amongst a spectrum of spiritual enlightenment. It probably may not be helpful that in proselytization, we tend to focus on perfecting rituals and identifying rules to follow instead of reflecting on principles and meanings. But in coping with the needs and wants of the evolving populations, religious organisations are also evolving to meed this demands, so hopefully the mode of outreach may also change..=)

The problem of motivating and educating muslims who are less formally educated, probably needs to be understood within a wider context than just possible lack of motivation alone. How does society place them in positions which undermine their economic and social mobility. What social stigmas are being placed by helping professionals who come from totally different cultural backgrounds, although regarded to be under the same racial group? Can we safely say that these problems are intrinsic in the family systems of these individuals, or are they reflective of an even bigger structural problem?

It is a shared responsibility in that those from the more "fortunate" members of society should take steps and efforts to understand the needs and challenges faced by the more vulnerable populations (not just Muslims). Even more crucial is for those who come from the vulnerable populations and break cycles of ascribed dysfunction and poverty to be involved in the creative processes of supporting the vulnerable. These are outliers who are better positioned to make a difference in supporting vulnerable populations, by merit of their immersion into the cultural experiences such populations.

Your questions certainly poses more questions than answers, but it is in uncertainty that we are closer to finding the truth.

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