What do scientists say about Ramadan?

“The name Ramadan existed even before Islam, but it gained a special meaning because in this month the first revelation of the Qur’an to the Prophet Muhammad took place, and he also fasted during this month. Ramadan literally means ‘scorching heat’ and is derived from an Arabic root that refers to dryness and intense heat. Originally, in the pre-Islamic Arabic calendar, it was the name of the hottest month, but since the Prophet Muhammad abolished intercalary months, Ramadan now shifts by about eleven days each year and thus passes through all the seasons. Spiritually, the meaning of Ramadan as ‘scorching heat’ symbolizes the purification of the soul or the ‘burning away’ of sins. It is the month in which Muslims fast from sunrise to sunset as a form of worship and self-discipline.

Some Muslims begin extra fasting even before Ramadan to help body and mind adjust. Others prepare spiritually by reading or listening to the Qur’an more, or by going to the mosque more often. But honestly, many Muslims—including myself—also feel a bit caught off guard by Ramadan. I actually find that beautiful: Ramadan as a disruptor that turns your sleep and eating rhythm upside down. It reminds me that I don’t have everything under control, which fits the core of Islam—literally: surrender.

During the fasting month, I hold on to the rhythm of prayer and reflection, but also to a sense of solidarity. I know that my fasting is voluntary and that there will be food on the table in the evening. For many people, that is not a given. Think of Gaza, Sudan, or other countries where people suffer hunger involuntarily because of war and poverty. Or Iran, where religious rules are imposed coercively. Precisely for that reason, I hold on to gratitude and voluntariness: for me, fasting only has meaning if it is a conscious, free choice. I also draw strength from the awareness that millions of people worldwide are doing the same thing.

Eid al-Fitr—the end of Ramadan—means a new beginning to me. I often say that I have two moments a year for good resolutions: at New Year and at Eid al-Fitr. To be honest, less often comes of them than I hope, but at least it gives me a second chance—or the chance to adjust my intentions. Above all, it is a warm, festive day: enjoying good food with family, wearing nice clothes, and giving gifts to the children. It is joy after effort, gratitude after a month of discipline.

My first tip: don’t wish someone ‘strength,’ but congratulate him or her on Ramadan. For many Muslims, it is a special and beautiful month, not a pitiful period you have to ‘get through.’ Try to learn a bit about it: having to explain every year that we also don’t drink water can be quite tiring. At the same time, don’t be afraid to make mistakes. It’s perfectly fine if you forget that someone is fasting and offer lunch or tea. I always say: as long as I don’t forget, everything is fine.”

- Kamel Essabane, PhD candidate, Department of Comparative Religious Studies

“A powerful signal of appreciation and recognition” 

“For organisations, it is important that employees feel heard and seen, regardless of their background or social identity.. Research shows that taking account of, for example, Ramadan and allowing employees the flexibility to adjust their work accordingly sends a powerful signal of appreciation and inclusion. Perceptions of inclusion influence attitudes and behaviour. In addition, better knowledge among colleagues and managers about Ramadan enhances employees’ sense of recognition. 

My research shows that Muslim employees feel they have to “justify” themselves anew each year. For example, there is limited awareness that during Ramadan one is not permitted to drink either. Responses such as “Not even water? I could never do that” are often well intentioned, but can imply that fasting is extreme or ‘strange’ and emphasise otherness. The fact that such remarks recur annually is experienced as a lack of genuine interest. 
 
Certain practices are relatively easy to implement within organisations and are relevant to several faith and belief groups. A quiet or prayer room can be used more broadly. At the same time, the outcomes of inclusive practices are complex and depend on organisational context and processes. It is important for each organisation to consider what is appropriate and where the needs lie; my research indicates that a diversity network can help in this regard. An organisation that genuinely promotes diversity and equality can be more attractive as an employer, provided this goes beyond image and does not result in ‘faith-washing’. Research in the Netherlands shows that discrimination against Muslims in the workplace unfortunately is a widespread phenomenon, not only in recruitment and promotion but also in everyday interactions.  
 
Recent research further indicates that inclusion and exclusion can go hand in hand; this also applies to diversity networks. Nevertheless, such networks are valuable. They provide a safe space in which employees with shared identities can exchange experiences without having to defend themselves. In addition, they can consolidate concerns and raise structural inequalities with HR or management. For sustainable change, organisations must be willing to critically review their own processes. Diversity networks can therefore play an important role in this regard: as a sounding board and source of information.” 

- Marjolein Dennissen is Assistant Professor at Business Administration at Radboud University. Her research focuses on diversity, equality, in/exclusion in organisations.