Zawaya

Break your fast, but not your physiological and societal balance

By: Mohammed Cherkaoui

The call to fast is an opportunity for Muslims to make a turning point in their diurnal habits, and take mental distance from the desires of their bellies and lower abdomens which are used to operate following a particular rhythm during more than eleven months.

The first obstacle to this challenge that lasts for thirty days is its sudden onset with no prior preparation. People are therefore confronted with their first challenge in Ramadan: how to establish a new physical, psychological and societal balance?

The human body has an extraordinary ability to adapt, and once the first headaches and slight feelings of hunger are over, the body adapts pretty quickly to its new physiological clock.

However, the problem – as there is always one – lies in the fact that human beings, with their egocentricity and selfishness, fall in the trap of a whirlwind of false ideas, and disordered and excessive practices that are likely to affect the newly established balances.

Compensating for the shortfalls of the day in an unreasonable manner during the evening. Staying up late immoderately to the point of never getting enough sleep. The consequences are therefore inevitable, namely: an unjustified tendency toward violence, a lack of concentration and speeding while driving, low job performances, poor performances at school for children who are affected by the rhythm of adults, an increase in road accidents and above all a hysterical and outrageous tendency to spend money on food.

Do these behaviors occur independently of the will of Muslims? Are the latter unable to curb or halt their magnitude? That’s not true!

The body itself is not in question. It is the unconsciousness of Muslims towards their health that is in question.

Take the example of a diabetic patient who is used to get treatment on a fixed time basis during the day. He might alter the balance he achieved so laboriously during a whole year, while he could simply adjust his treatment to Ramadan after consulting with his doctor. The same logic applies to people with chronic diseases such as hypertension or asthma. Another serious case is a person suffering from a gastric ulcer which may perforate due to fasting, while the person is exempt from fasting by both medicine and Islam.

The above mentioned examples prove that one can perfectly adapt to Ramadan, even if one is sick.

What about healthy people then? These people make themselves sick only by their foolish and irresponsible behaviors. Let’s review the principles of wisdom that Ramadan is calling for, before we fast. Let’s fast, but let’s not neglect our health either.