A Medico-Psychological Study of Ramadan

Ilerioluwa Shukrah Oyelami & Ifeoluwa Siddiq Oyelami

In the month of Ramadan, Muslims across the globe fast from dawn to sunset to strengthen faith and fortify their closeness with Allah. The main objective of this act of worship is pegged to the attainment of piety.  Apart from this lofty spiritual ambition, fasting in Ramadan, which is the fourth pillar of Islam, offers  Muslims series of mundane benefits too.  This article seeks to discuss some of the medical and psychological benefits of Ramadan fasting, and activities related to it.

Ramadan and the Body

It’s no secret that fasting speeds up body metabolism and utilizes fat for energy, thereby promoting weight loss as it speeds up body metabolism and utilizes fat for energy. It is also a great way to cleanse, detoxify the body and take the stress off the digestive system.

Furthermore, studies have shown an improvement in lipid profile post-Ramadan with a reduction in total cholesterol and triglycerides and a rise in the level of high-density lipoprotein (HDL) thereby reducing the risk of cardiovascular diseases. Moreover, fasting from dawn to sunset enhances immunogenic response as it regulates inflammatory conditions and starves off cancer cell formation.

Recent research also suggests that occasional and prolonged fast periods are a better choice for boosting brain-derived neurotrophic factor (BDNF), a protein found in the brain and spinal cord which promotes synaptic connections between neurons, and is essential for learning, long-term memory storage, reduction of depression and anxiety, as well as reduction of the risk of developing dementia. Overall, your BDNF levels have a huge effect on mental abilities, mood, and overall brain health of a person.

The nutritional value of Muslims’ fasting culture portrays some healthy significance. For instance, the Prophet (SAW) said: “Break your fast by eating dates as it is purifying,” (Ahmad).  Dates are fruits that are high in fibre, sugar, vitamins, and antioxidants. They also contain protein, potassium, magnesium, and iron. Because of these, they eliminate free radicals which are dangerous to the cells, reduce inflammation, improves brain function, promotes bone health, and aid bowel movement due to their high dietary fibre content. It was found that dates protect the kidney and a study conducted on Ajwa date revealed that the fruit can alleviate ochratoxin nephrotoxicity. Eating dates after a long day of fasting therefore provides the body with sufficient glucose.

Ramadan and Mental Health

The Islamic fast does not only mandates abstinence from eating and drinking of all kinds, it also   requires abstinence from sexual intercourse even with one’s legal spouse.  In addition, a Muslim is expected to restrain his tongue from all forms of ill talks and relinquish negativities such as  grudges and rancour. The Prophet said, “When anyone of you is observing fast, he should neither indulge in obscene language nor should he raise his voice; and if anyone reviles him or tries to quarrel with him, he should say: `I am fasting.”

All these make one inculcate the act of self-discipline, which can battle mental illness like anxiety and obsessive disorders. Moreover, the attained moral values improve the coping mechanisms against other psychological problems. Ramadan has spiritual, social and moral aspects such as fortifying connection with Allah, meditation, reading the Quran, generosity and charity. It aims to improve good moral character and habits and all these factors enhance focus, concentration, memory and mental health in general.

Ramadan: an epitome of religious coping.

Positive Religious Coping (PRC), nowadays, has graduated from being a field of research in psychology to being a component of many psychotherapy sessions, even in the west.  These sessions emphasise the importance of elements like hope, gratitude, love, and prayer in bearing mental illness and emotional problems. Interesting, all these are equally from the essential component of Ramadan.

The spirit of assurance and words of hopes that comes with Ramadan does not only help an individual ward his mind off the burdens of sins but also to prepare his mind for his successes in the mundane life. This kind of feelings come with the conceptualization and witness of the Laytul-Qadr (night of majesty). Amazingly, the non-specification of the night helps an induvial not to lose hope in case he misses it.

Just like hope, gratitude is an essential part of Ramadan. The rich understand better the blessings he has been whining about, while the poor also witness a flow of assistance. This helps these two categories of people to be thankful in their own ways.

Socio-Psychological effects of Ramadan.

The crest of positive religious coping in Ramadan is the spirit of love and social solidarity that manifests in the family, among the mosque congregation and the Muslim community in general. Considering the stress-buffering value of religious congregations, as empirically proven by research, the Muslim who frequents the mosque for lectures, Taraweeh and Itikaf as well as iftar gathering will develop resistance against or be able to manage stress and depression. This is especially so, as some studies have found out that depressive patients who frequent faith-based gatherings are less likely to suffer physical effects of the illness and are more likely to get well soon.  

Qur’an, Dua and Mental health.

The renowned psychologist Malik Baldri stated in his book; “Contemplation” as follows:

“research on transcendental mediations shows that concentration on and constant repetition of words and mental images from their beliefs have a great value for the meditators.”

 This is exactly what Muslims (should) experience in Ramadan. The month of Ramadan is the month of the Qur’an and Muslims recite the Qur’an more often in it. Contemplation and reflection on its meanings would be not just a form of spiritual nourishment but will also help to vitalize the soul and help against worries and grief.

The same thing applies to the different adkhar that are made in and outside Ramadan, especially, the one which the Prophet recommended for the last ten days of Ramadan: Allahumma innaka ‘afuwwun tuhibul ‘afwa fa ‘fu ‘annii” (O Allah, You are Pardoning and you love to pardon, so pardon me).

Ramadan Fast and Medical Exemptions

A note on the health significance of Ramadan will not be complete without mentioning some of the medical considerations in the institution of Ramadan fast. Allah says: “(Fasting is for) a fixed number of days, and if one of you be sick, or if one of you be on a journey, you will fast the same number of other days later on. And upon those who are able [to fast, but with hardship] there is a redemption: feeding a needy man for each day missed.” (Baqarah: 184).

The verse points to the fact that fasting comes with medical considerations. A person with a temporary sickness can opt for repayment and someone with a chronic or terminal one, can just choose to feed a needy person as an atonement. As stated in the next verse “Allah wants ease for you and does not want hardship for you”. This flexibility is again a piece of evidence that this great act of worship, is coupled with health benefits.

In conclusion, fasting in Ramadan comes with a great deal of health benefits, not only physically but also beneficial to mental and social wellbeing while also providing considerations for categories of people unable to fast.