Dr. Hossam Badrawi Official Website
Ramadan and a Better Human
By Hossam Badrawi
The holy month of Ramadan has begun, and I wonder: How is it that, in the 21st century, we still rely on the naked eye to sight the crescent moon to determine the start of the month, when science now allows us to calculate it with precision for thousands of years ahead, down to the minute and second? How can a modern person not know when the month begins and ends and still need to adjust work and travel schedules while waiting for the visual sighting of the crescent?
Is it not time for us to engage our minds and recognize that the practices of 1,400 years ago were suitable for their era, and that we should now respect accuracy and embrace science?
Why do so many Muslims reduce their work effort in Ramadan, using fasting as an excuse for laziness? Why do they start work late, leave early, and argue in traffic? Why do they indulge excessively in food and sweets during this particular month? What does fasting and worship have to do with all this?
A young man asked me: “What about the ridiculous questions people ask religious authorities, and sometimes the even more absurd answers they receive? And the social media trends that reflect shallowness—questions like: Does water entering the rectum while washing break the fast? Does swallowing saliva or phlegm invalidate fasting? Does dreaming about eating break the fast? Does swallowing a mosquito or fly unintentionally nullify fasting? Isn’t this trivializing religion and distorting religious rulings?”
I replied, “I agree, and I find it bewildering as well.”
A well-read young woman then said, “I read the verses about fasting, and I wonder about those who were obligated to fast before Islam. Did the Arabs in the Arabian Peninsula fast in the same month?”
I responded, “Yes, Arabs before Islam used to fast and perform pilgrimage to the Kaaba. Fasting was not exclusive to Islam—many nations practiced fasting for different reasons and in various ways. In the Arabian Peninsula, according to historical sources, the Sabians fasted for thirty days, beginning with the sighting of the crescent moon and ending with the next crescent. They also celebrated at the end of their fast with a festival similar to Eid al-Fitr. This is very similar to the fasting prescribed in Islam.
Jews also have several fasting days throughout the year, often as acts of mourning or atonement for sins, and they believed fasting protected them from calamities.
Christians also had designated fasting days throughout the year. Today, different Christian denominations observe fasting in their own ways. Similarly, the ancient Egyptians fasted and designated specific days for it.”
The young woman asked, “Who are the Sabians? I’ve never heard of them before.”
I replied, “Because people today don’t focus on reading. The Sabians are mentioned independently in the Quran, in Surah Al-Baqarah and Surah Al-Ma’idah. They were a group that abandoned idol worship and claimed to follow the religion of Noah, Abraham, and Adam. Their practices were somewhat similar to Islam, and they still exist in some form today.”
A young man interjected, “Doesn’t that resemble the so-called ‘Abrahamic religion’ being promoted today for political purposes?”
I said, “Perhaps.”
The important point is that fasting existed in various forms before Islam. As stated in the Quran (Surah Al-Baqarah, 2:183):
‘O you who have believed, fasting has been prescribed upon you as it was prescribed upon those before you that you may become righteous.’
The first young man then said, “Dr., I hesitate to say this, but based on my understanding of the continuation of the fasting verses, they seem to suggest that a person could choose not to fast as long as they feed a needy person instead. The verse states:
‘(Fasting for) a limited number of days. But whoever among you is ill or on a journey—then an equal number of days (are to be made up). And upon those who can fast (but with hardship)—a ransom (as substitute) of feeding a poor person. And whoever volunteers (to give) more—it is better for him. But to fast is best for you, if you only knew.’
I responded, “I, too, find this verse intriguing, as it appears to give individuals the choice but encourages fasting as the better option. However, I lean toward avoiding debates on interpretation, as fasting is beneficial in all aspects.”
I then reflected on my readings in philosophy and physics, and on the recurring controversies over determining Ramadan astronomically. The lunar year, when calculated precisely, is 354 days, 8 hours, 48 minutes, and 34 seconds. This results in a discrepancy between the lunar and solar years of approximately 10 days, 16 hours, 10 minutes, and 12 seconds.
Historically, calendar systems were adjusted for accuracy. The Gregorian calendar, for instance, corrects for these differences by adding a day to February every four years. The ancient Egyptians made similar adjustments to their Coptic calendar to align months with the seasons. Likewise, pre-Islamic Arabs used a system of intercalation to ensure that months remained seasonally fixed—so that, for example, Rabi’ (spring) actually occurred in spring, Ramadan in September, and Hajj in December.
However, after the Prophet’s passing, the Arabs abandoned these necessary astronomical corrections, which resulted in a drifting lunar calendar. Consequently, months such as Rabi’ now sometimes fall in winter and other times in summer, and Ramadan shifts annually with no fixed seasonal placement. This has led to a loss of its original alignment with natural cycles.
But I told myself that this was not the time for such debates. It was better to inspire the youth with wisdom from the Quran that could make each of them a better person in Ramadan. So I returned to my research and said:
“Ramadan is a blessed month, regardless of astronomical debates. It is a chance for all of us to strengthen our faith, reconnect with loved ones, and improve ourselves. Let’s take ten pieces of wisdom from the Quran to guide our lives and use this month as a fresh start toward becoming better humans.”
They asked, “How? What do you mean?”
I explained, using an educational approach:
- Moderation in eating and drinking, as it is a month of fasting:
‘And eat and drink, but do not be excessive. Indeed, He does not like those who commit excess.’ - Moderation in spending and life in general:
‘Do not keep your hand tied to your neck, nor extend it completely, lest you sit in blame and regret.’ - Proper speech and controlling our voices:
‘And be moderate in your pace and lower your voice; indeed, the harshest of voices is the voice of donkeys.’ - Kindness to parents:
‘And be good to parents. If one or both of them reach old age with you, do not say to them (even) “ugh,” nor rebuke them, but speak to them a noble word.’ - Avoiding assumptions and seeking truth:
‘O you who have believed, avoid much (negative) assumption. Indeed, some assumptions are sin.’ - Truthfulness and avoiding falsehood:
‘Indeed, Allah does not guide one who is extravagant and a liar.’ - Speaking kindly to others:
‘And speak to people good words.’ - Avoiding gossip and slander:
‘And do not backbite one another. Would one of you like to eat the flesh of his dead brother? You would detest it.’ - Using our intellect and wisdom:
‘And whoever has been given wisdom has certainly been given much good.’ - Reading, learning, and gaining knowledge:
‘Read in the name of your Lord who created…’
Finally, I added, “Fasting in Ramadan is an opportunity for self-discipline, a struggle of the soul that holds more value and reward than any other struggle if only people knew. These are my pieces of advice to you, inspired by the Quran. Let’s make Ramadan a time to reaffirm our commitment to good character and self-improvement.”
