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Mehdi Hasan: What is Ramadan - and other questions answered

A brief guide to the Islamic season of Ramadan for the curious, the bored, the uninformed and the ignorant.

Some of you may have noticed that it is the Islamic holy month of Ramadan. My stomach has. I can hear it groaning as I type this post. I won't be eating anything till 8.38pm.

I've been fasting since I was about 12 or 13, and every year I'm asked the same bunch of questions about Ramadan by well-meaning non-Muslim friends and colleagues. So I thought I'd use this blog post to answer some of these common queries.

Here we go:

What is Ramadan?

It's the ninth month of the Islamic calendar, when Muslims all over the world spend 30 days observing the fast. Muslims believe it is a blessed month; it is the month in which we believe the Quran was first revealed to the Prophet Muhammad.

So you don't eat for 30 days? Is that physically possible?

Sorry, what? There seems to be some confusion about the timing of the fast. The fast takes place from dawn to sunset each day, for 30 days, that is to say, during daylight hours only. We don't actually fast for 30 whole days in a row - that would be impossible, if not worthy of a permanent place in the Guinness Book of Records.

You can drink water, right?

Nope. No water, no juice, no milk, no liquids whatsoever. In fact, the list of "prohibited" items and activities in Ramadan is fairly comprehensive: no food, no drink, no smoking, no drugs, no sex, no bad language or bad behaviour whatsoever, from dawn to sunset each day. That's the challenge.

But doesn't that damage your health?

Hmm. I haven't noticed my fellow Muslims dropping like flies around me, as we fast together each year. Millions upon millions of Muslims, in fact, have been fasting for centuries without falling sick, toppling over or suffering from premature death. Fasting, contrary to popular opinion, doesn't damage your health. Vulnerable individuals – the sick, the elderly, children, pregnant women – are exempt from the requirement to fast. And then there is the range of academic studies which show several health benefits arising from Ramadan-type fasting, "such as lower LDL cholesterol, loss of excessive fatty tissue or reduced anxiety in the fasting subjects".

So do you end up losing weight at the end of it?

I can't speak for others, but I always end up putting on weight because I eat so much every night, at iftar time, to compensate for not having eaten all day! From my own experience, few Muslims treat Ramadan as a period of dieting, or use the fast to lose weight.

Why is Ramadan in the summer this year? Didn't it used to be in winter?

Since 622AD, and the time of the Prophet Muhammad, Islam has operated on a lunar calendar, with months beginning when the first crescent of a new moon is sighted. As the Islamic lunar calendar year is 11 to 12 days shorter than the solar year and contains no leap days, etc, the date of Ramadan moves back through our calendar each year. (For example, a few years ago, Ramadan coincided with our winter; the days were shorter and the fasts were easier!)

What is the point of starving yourself for 30 days?

Ramadan is a deeply spiritual time for Muslims. By fasting, we cut ourselves off from the distractions and temptations of our busy, hectic, materialistic lives and try to gain closeness to God. The Quran describes the main purpose of the fast as being to "attain taqwa", or "God-consciousness". We use the fast to try to purify and cleanse our souls, and to ask forgivness for our sins. We also learn self-restraint and we become much more aware of those less fortunate people around us for whom "fasting" is not a choice, for whom hunger is part of daily life. The fast is an act of worship and a spiritual act; it is also an act of social solidarity.

Mehdi Hasan is a contributing writer for the New Statesman and the co-author of Ed: The Milibands and the Making of a Labour Leader. He was the New Statesman's senior editor (politics) from 2009-12.

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Theresa May's fight against burning injustice can start with the UN's anti-austerity treaty

The UK urgently needs to make sure social rights are protected. 

Fifty years ago this month the United Nations presciently adopted a treaty creating legal safety nets for vulnerable communities facing the effects of austerity in wealthier democracies. 

Although this treaty applies to all countries, rich and poor, in prosperity or austerity, this anniversary provides a timely reminder that the treaty has much to offer both those who are just managing and those who are unable to manage.

Admittedly the treaty's title does not trip easily off the tongue - it is called the International Covenant on Economic, Social and Cultural Rights. However, with protests against globalization expressed in the UK with Brexit, in America with Donald Trump and most recently in Italy and France, the Covenant, although international, places limits on globalisation, because it places vulnerability and community at its centre. 

The rights protected by the Covenant include the right to payment for work at a level which provides a "decent living for themselves and their families", the right of everyone to adequate food and housing and the right to the "continuous improvement of living conditions". There are also provisions, which oblige the government to make higher education progressively free, and a right to the highest attainment of health. 

The International Covenant is legally binding on the United Kingdom but the Covenant has been deprioritised by successive governments of all political persuasions. This is for a number of reasons, including a lack of knowledge about courts around the world which have dealt with these rights. 

Successive British governments have assumed that social justice rights are incapable of being protected by courts. In fact, this stems from a failure to look at how an increasing number of modern democracies, including most of Latin America, South Africa and some European states, effectively protect rights such as the highest standard of health and adequate housing. 

Many modern democracies regard social justice rights as reinforcing democracy and an essential component of the rule of law. It is no coincidence that this failure to keep up with social justice developments overseas has left those vulnerable and socially immobile without a legal remedy. 

Many of the rights in a sister Covenant, the International Covenant on Civil and Political Rights, are now reflected in UK law, such as the right to freedom of expression and belief. But there is, despite the NHS, no right to the highest attainable standard of health. This prompts the question: Why have the Prime Minister, the Labour and Liberal parties not called for the Covenant’s rights to be brought back home? This question is particularly pertinent now as the Prime Minister in her inaugural speech stated that her goal was to fight "against the burning injustice that if you are born poor, you will die on average nine years earlier than others".

The only attention paid by governments has been to report as required by the Covenant on how the UK has implemented the treaty, and then to consider the recommendations of the United Nations Committee overseeing the Covenant. This, however, does not provide a remedy for those receiving the half a million emergency food parcels that the Trussell Trust said that it distributed between April and September. 

Strategically, the UK needs to adopt a two-pronged policy. The first step is a simple and free international remedy, which 22 countries allow their citizens to use. The UK ought to ratify the International Protocol to the Covenant, which allows people to petition the UN Committee. As the system does not involve costs, there is no need for the government to provide legal aid. The advantage of this first step is that it would allow a decision to be reached as to whether for example, the UK government is fulfilling its duty to provide adequate nutrition to specific individuals by relying to such an extent on food banks.

Secondly, as Brexit means removing those in the UK from the protection of the EU’s Charter of Fundamental Rights and Freedoms, which enshrines some social justice rights, the UK urgently needs to ensure that social rights are protected. The EU Charter of Fundamental Rights expressly protects human dignity, which it states is inviolable and which, as a specific right, is not found in the Human Rights Act or the European Convention on Human Rights.  The Charter also protects European dimensions of the rights of older people to live a life of dignity and independence, and a right of access to preventive health care, both of which are essential. It is not clear from the government’s Brexit plans so far that these rights will be continued.  A Bill of Rights, which is Human Rights Act Plus, however, would provide such an opportunity.

It may be tempting to argue that this is not the time to consider additional rights, and that rather than seek to expand human rights protection, all energies should be harnessed to defend the Human Rights Act. However, although the rights in the Human Rights Act are constitutionally essential, it was never designed to guard against social immobility or the wealth gap. The raison d’etre of human rights is that all rights are indivisible and equal and the truth is despite the despite the Act being called ‘human rights’, many essential human rights are missing. After fifty years it is time for the UK to reassess the potential of the International Covenant.

Professor Geraldine Van Bueren QC is Professor of International Human Rights Law, Queen Mary, London and Visiting Fellow of Kellogg College, Oxford.