By Maira Butt
Ramadan is well under way, and millions of Muslims across the UK are observing age-old religious practices for spiritual renewal through fasting.
The ninth month of the Islamic calendar is brought in by the witnessing of the crescent moon (called the Hilal in Arabic). Therefore, its beginning and end date changes every year. Often, the start of Ramadan is announced on or before the day of the first fast.
From sunrise to sunset, Muslims abstain from food, water and any practices deemed incongruent with religious ethics, including backbiting and gossiping. This year, Suhoor, the pre-dawn meal, takes place about 4am, with sunrise following at 6am or thereabouts.
Iftar — when the fast opens — occurs about 6pm. Each day the time changes, and local mosques issue official calendars to spread the message, depending on individual schools of thought. The idea is that through abstinence and self-discipline, believers can encourage an expiation of their imperfections and cleanse both their bodies and their souls.
The goals are lofty, but the practices are often far more grounded. Ramadan is also a time of community, a time to be more conscious of time impacted by nature and celestial objects (the sun and moon), and a chance to be more aware of food and sleep than ever before.
“Our bodies are connected to nature, connected to the sun,” Imad Ahmed, director of the New Crescent Society, tells Religion Media Centre.
The practice of moon sighting has become a family event for hundreds of people in the UK over the years, despite the annual “moon wars” competition between communities, to see the moon first. Mr Ahmed believes that this reflects Islam’s affinity and respect for the natural world.
“There are studies which show that the body’s circadian rhythm is connected to the moon. I would go even further, perhaps even deeper, to suggest that our spirits are connected to the cosmos and living in rhythm with the natural cycles around us. This is what it means to be human.”
He adds that the moon is not just significant at the start of Ramadan, but throughout the month too. “It’s not just that you see the moon at the beginning of the month,” he says. “Muslims use the moon throughout the month as timekeeping. People in the past, always by necessity and perhaps by nature, perhaps because they enjoyed it, stayed in touch with nature and their time was determined by nature.”
It is reflected in the increasing popularity of sustainable and eco-conscious Ramadan practices across the country.
Kamran Shezad of the Bahu Trust, an eco-Ramadan initiative, has worked closely with the United Nations to explore the connection between religious practices and the development of policies to tackle the effects of climate change.
This year, he has developed an extensive resource to encourage Muslims to be mindful of the sources of food, to limit food wastage, encourage greater resourcefulness with the use of water as well as highlighting the role of Zakat (the obligation to give charity incumbent on all Muslims) to those affected by climate change.
“From a spiritual perspective, Islam encourages stewardship (khalifah) of the planet, reminding us that nature is a trust [amanah] from Allah,” he says. “Ramadan promotes simplicity and moderation, which can be extended to reducing waste, conserving water and making sustainable choices in food and energy consumption. By embracing these principles, Ramadan becomes a month not only of personal purification but also of environmental responsibility, reinforcing the connection between our faith and the wellbeing of the Earth.”
Among Mr Shezad’s tips to Muslims for a more climate-friendly experience are:
- To eat less red meat during the month, because of its disproportionate effect on the environment.
- To save water when performing wudhu (ablutions)
- To plant a tree or another plant
- And to not shy away from including the Earth and its welfare in daily prayers.
Beyond the timings of the day, and the sustainability of the food and practices around the fasting period, community gatherings are often the glue that bring both Muslims and non-Muslims together. The physical practice of “breaking bread together”, sharing a regular meal with others, brings a sense of connection that is hard to replicate in an increasingly atomised world.
One centre in central London schedules daily events during Ramadan to bring communities together.
The Muslim World League London, near Goodge Street, provides daily iftar meals for more than 300 visitors every day. Fauzia Saeed, head of the league’s programme and partnerships, tells the RMC: “Welcoming people from all walks of life, spanning different generations and backgrounds helps with reinforcing both spiritual and social wellbeing”.
The mosque welcomes more than 800 worshippers each night for Isha and Tarawih evening prayers, and hosts a prayer with Quran translation in sign language to ensure that the deaf community can participate fully in the spiritual experience.
Ms Saeed explains that the gatherings are beacons of hope: “Ramadan is not only a sacred time for Muslims but also a profound reminder of our collective responsibility to care for one another, practise gratitude, and extend kindness to those in need.”
As part of that mission, the centre provides a dedicated series of iftars including the Youth Group Iftar, the Iftar With Your Neighbour Initiative, inviting asylum seekers and others in need, and additional community iftars to strengthen relationships with local organisations.
It is best known for its Interfaith Iftar for religious leaders from all traditions, which is considered a “cornerstone” of Camden Council’s Faith Leaders Network. “This year’s gathering held special significance as it coincided with both the Christian observance of Lent and the Bahá’í fasting period,” Ms Saeed says.
“The presence of the mayor of Camden, alongside faith leaders from diverse traditions, underscored the event’s crucial role in fostering interfaith harmony and social cohesion. The Interfaith Iftar at MWLL embodies these principles, strengthening social bonds and fostering a spirit of inclusivity”.
