The familiar Qur'anic equation that combines prayer and almsgiving (zakat) is nothing but a specific form of another equation, more frequently and universally binary, which is 'Believe and Do Good.' This equation can be considered the essential foundation of religious, ethical, and social injunctions in the Qur'an. It defines the two pillars that are indispensable and upon which Islam is entirely built. It might be appropriate to regard this equation as the primal and highest form of Islam. Indeed, Islam in its entirety falls under the formula of 'Unity of Binary.'

Uttering the testimony (shahada) which declares a person's embracing of Islam performs before witnesses due to the dual meaning it carries. Firstly, it signifies joining a spiritual community, which does not necessarily require witnesses, yet the individual embracing Islam, be they male or female, joins a community with its social and political dimensions, including legal obligations, not just moral ones.

The second meaning is that an individual adheres to a religion without the necessity of witnesses. This is a relationship between the individual and their Lord, where mere intent or an internal decision suffices in this regard.

Joining a religion in the presence of others includes an element of declaration, which is unnecessary from a purely religious standpoint, but Islam is not just a mere religion.

In fasting, there is undoubtedly a similar aspect. Muslims consider fasting during the month of Ramadan as an expression of community spirit; therefore, they are sensitive to any public violation of this duty.

So fasting is not just a matter of faith... It's not just a personal issue that concerns the individual alone, but it's a social commitment. This interpretation of fasting as a religious symbol is incomprehensible in other religions.

Islamic fasting is a unity that combines asceticism and happiness, even pleasure in certain cases. It is the most educational tool - natural and powerful - that has been put into human practice to this day.

Fasting is practiced in the palaces of kings and in the huts of peasants alike, in the house of the philosopher and in the house of the worker, and its greatest advantage is that it is practiced genuinely.

The duality that Islam is characterized by is evident in many other matters. Look at this verse from the Quran: "Allah will not call you to account for your thoughtless oaths, but He will hold you accountable for deliberate oaths. The penalty for a broken oath is to feed ten poor people from what you normally feed your own family, or to clothe them, or to free a bondsperson. But if none of this is affordable, then you must fast three days. This is the penalty for breaking your oaths. So be mindful of your oaths. This is how Allah makes things clear to you, so perhaps you will be grateful." (Al-Ma'idah: 89).

Thus, you see that socially beneficial actions in the outside world take precedence over purely spiritual actions, with the latter only being applied as a substitute when the former is impossible to perform. In this verse, fasting was a form of repentance, expiation, and a plea for forgiveness.

The duality also applies to the sources of Islam, where Islam has two fundamental sources: the Quran and the Prophetic Tradition (Sunnah), together representing inspiration and experience, eternity and time, thought and practice, idea and life. Islam is more of a way of life than a way of thinking.

All Quranic interpretations point out that without Sunnah, that is, without the life of the Prophet Muhammad, peace be upon him, understanding the Quran correctly becomes difficult. It is only through our understanding of the life of the Prophet Muhammad, peace be upon him, that Islam presents itself as a practical philosophy or a comprehensive plan for life as a whole.

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The Source:

Islam Between East and West Book.

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The Quran was revealed to the Prophet of the Nation, Muhammad (peace be upon him), during the blessed month of Ramadan, which is honoured among the months and distinguished by its revelation. Just as the nation was honoured with the Quran as a guide, a curriculum, and a way to reform this world and earn the Hereafter.

The Quran has shaped Arab personal concepts in a way previously unknown, turning children into heroes, youth into men, and women into dynamic positive energies defending their religion and prophet.

The Quran has had immense positive effects on its people, perhaps not fully measurable except through extensive studies on individuals and communities. This is evident from examining history, observing its reality, and studying its events as it appeared at the dawn of the message. It was narrated by Uthman ibn Affan (may Allah be pleased with him) that the Prophet of Allah (peace be upon him) said: "The best among you are those who learn the Quran and teach it." (Narrated by Bukhari and Muslim).

In an attempt to highlight the most important positive effects of memorizing the Quran, we will mention three of those effects on youth and students, hoping that the nation in general and Muslim families in particular will recognize the importance of raising a Quranic generation to restore the glory of the nation.

Firstly: Academic Excellence and Achievement:

Some may think that being occupied with memorizing the Quran from a young age or during youth might negatively affect students' academic achievement, delaying them from obtaining the educational grades that parents strive for in order to secure their future careers.

Numerous scientific studies have been conducted on real samples of Quran memorization circles participants, and the results have been astonishing. The student who is committed to Quran memorization circles excels significantly compared to others who solely focus on their studies.

One such study titled "The Impact of Quran Memorization on Students' Academic Achievement,"¹ focused on determining the effect of Quran memorization on students and identifying the reasons for variation in its impact on them. After conducting statistical analysis of students' grades and comparing them with their memorization rates, the researchers found that the impact of Quran memorization varied, with the results as follows:

• 60% of the study sample showed a positive impact of Quran memorization on their academic achievement.
• 35% of the study sample showed no impact of Quran memorization on their academic achievement.
• 5% of the study sample experienced an unexpected positive impact of memorization on their academic achievement.

Additionally, there's another study by Al-Mughamisi (in the year 1425 AH) regarding the impact of Quran memorization on academic achievement at the university level. The sample consisted of 40 students studying at the College of Dawah and Usuluddeen at the Islamic University of Madinah, half of whom had memorized the entire Quran and the other half had not. The most important result was that the average grades of memorizing students were higher than the average grades of non-memorizing students.

Secondly: Mental Health of Youth:

Here we present a study on the impact of Quran memorization on the mental health of youth² by Dr. Saleh bin Ibrahim Al-Sunai'³. The study's summary states: "The Quran is the word of Allah revealed for the guidance and success of humanity in both life Here and the Hereafter. Those who adhere to it strongly attain worldly happiness, psychological comfort, closeness to Allah, delight in constant supplication, and success in attaining paradise on the Day of Judgment."

The researcher explains the difference between those who memorize the Quran and those who don't: The one who memorizes a considerable portion of the Quran elevates their level of mental health. There are numerous instances in daily life that support this claim, noticeable by those who have known Quran memorizers and compared them to others who neglected Quran memorization in favour of worldly distractions. The difference in their mental health manifestations, signs of happiness, and inner peace is evident.

Dr. Abu Al-Azayim⁴ states that upon closer examination of certain Quranic verses, we find that they declare true believers have reached a level of maturity characterized by firmness and compassion in their personalities. These verses also speak of the universality of faith among those who follow the principles of prophets, especially Muhammad, Jesus, and Moses (peace be upon them). The Quran says: "Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves" (Quran, Surah Al-Fath: 29). The Quran also says: "Their mark is on their faces from the trace of prostration" (Quran, Surah Al-Fath: 29).

Faith is also responsible for shaping and strengthening many of our virtues such as patience, courage, love, endurance, generosity, compassion, and sacrifice. These moral values become the spiritual components that strengthen the physical, mental, and social aspects of faith, thus achieving a high level of health through these psychological components that are attributes of true believers.

As for the study's results, they were as follows: There was a statistically significant positive correlation between the increase in memorization and the increase in mental health levels among the study sample. Furthermore, students of the institute (who surpassed their peers in memorization) had significantly higher levels of mental health, and there were no differences in the mental health levels of the study samples attributable to gender, nationality, age, or educational level.

Thirdly: Protecting Youth from Engaging in Westernized Thought:

The Quran serves as a protective barrier for souls against intellectual decline in an era where concepts have become mixed and visions have been lost. It is a light, guidance, and healing for what is in the hearts, as described by Allah Almighty: "O humanity! Indeed, there has come to you a warning from your Lord, a cure for what is in the hearts, a guide, and a mercy for the believers." (Quran, Surah Yunus: 57). The Quranic influence in preserving the identity of youth and confronting campaigns of westernization and intellectual invasion⁵ is evident in a study conducted on a sample of youth in Al-Madinah Al-Munawwarah titled "The Impact of the Quran in Immunizing Youth from Intellectual Invasion."

The study concluded the following results: The Quran contains general principles and important rules that fortify university students against intellectual invasion. Among these are establishing fundamental beliefs such as faith in Allah, His messengers, His books, the Day of Judgment, and presenting them in a manner understandable to all without complexity or secrets, making faith very accessible and preventing complex beliefs contrary to human nature from infiltrating the hearts and minds of youth.

Discussing the effects of the Quran on youth specifically and the nation as a whole cannot be fully encapsulated in one article, and therefore, we have highlighted the most important 3 points to draw attention to the importance of returning to Quran memorization classrooms, circles in mosques, and children's nurseries, in order to bring the nation back to its original path. May Allah protect its youth and awaken them from their prolonged slumber.

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(1) The study was prepared by:

• Dr. Mohsen Sameeh Al-Khaldi, Associate Professor at the College of Sharia, An-Najah National University.
• Dr. Ahmed Awad, Associate Professor at the College of Education, An-Najah National University.
• Dr. Amer Joud Allah, Assistant Professor at the College of Sharia, An-Najah National University.

(2) Field study on Quran memorizers at Imam Al-Shatibi Institute compared with a sample of students from King Abdulaziz University in Jeddah, 1429 AH.

 (3) Professor of Psychology at Imam Muhammad bin Saud Islamic University in Riyadh.

 (4) Professor of Psychiatry.

 (5) Published by Minia University in the Arab Studies Journal in 2012 in the Arab Republic of Egypt.

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Ramadan in the Republic of Serbia is considered a celebratory month in areas where Muslims reside, such as the Sandžak region, predominantly inhabited by Bosniak Muslims, and in the Preševo Valley, where the majority are Albanian Muslims.

In Sandžak, during this holy month, Muslims adhere to prayers, filling mosques. They also gather before the Asr prayer, a Bosniak Ramadan ritual, where a proficient Quran reciter recites the Quran beautifully and efficiently.

As for the Taraweeh prayers, they hold special significance in the Sandžak cities, where mosques are filled with worshippers. Muslims prioritize performing this prayer in the mosque more than other prayers, as it is also a social occasion dedicated to the month of Ramadan. After the prayer, friends gather and exchange greetings, socializing during Ramadan evenings.

In the cities of Sandžak and the Preševo Valley, streets empty before Iftar, and Muslims eagerly await the sound of the Ramadan cannon, which accompanies the call to Maghrib prayer, signaling the end of their fasting.

Ramadan banquets are usually filled with traditional local dishes, often including various types of pastries with meats and local juices. Muslims tend to consume a specific type of bread made during Ramadan.

In recent decades, it has become customary to break the fast by eating dates with juice or milk, then attending the Maghrib prayer, after which they return to have their full meal.

Desserts are also present on Ramadan Iftar tables in Serbia. However, the types of food in Sandžak differ from other regions of Serbia, as they are more influenced by Turkish cuisine.

Collective Iftar gatherings are a fundamental tradition in the cities of Sandžak, typically organized by religious institutions, Islamic schools, charitable organizations, and even some institutions and political parties. Generally, relatives visit each other during Ramadan and invite each other to Iftar.

Local television stations celebrate the month of Ramadan by presenting religious and educational lectures by various preachers and scholars. They also broadcast recitations of the Quran, as well as religious Nasheed, social programs, and festive Ramadan activities such as Ramadan competitions or visits to Ramadan banquets to observe traditional Ramadan customs. Some stations also broadcast translated religious series.

Additionally, numerous Quran memorization and recitation competitions are usually held during Ramadan, with a large number of Quran reciters and memorizers participating.

Laylat al-Qadr (the Night of Power) is a special occasion, especially in Sandžak. In the city of Novi Pazar, the capital of the Sandžak region, thousands of worshippers gather in the city square during Laylat al-Qadr. It is a blessed night that everyone is eager not to miss.

This region of the Balkans is characterized by the abundance of cafes. During the daytime in Ramadan, these cafes are deserted, while the city vibrates with life after Taraweeh prayers, and the cafes fill up with customers until late at night.

It is noteworthy that some Muslims in Serbian cities like the capital, Belgrade, and other cities with Muslim minorities visit the cities of Sandžak and spend Ramadan there to enjoy the festive atmosphere of this holy month and engage in its distinctive rituals and customs.

Ramadan is a special month for Muslims in Serbia, starting with greetings in Turkish phrases used since the Ottoman era, such as “Ramazan Mubarak Olsun” (Have a blessed Ramadan), and ending with Eid al-Fitr, celebrated with greetings like “Bayramınız Mübarek Olsun” (Happy Eid). During Eid, visits are exchanged among friends and families.

Muslim cities in Serbia do not differ much from other Muslim cities worldwide in celebrating Ramadan and practicing its distinctive rituals. However, some customs and traditions vary based on each region’s heritage in the Muslim world, giving them a unique flavor that differs from others.

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Ethics are acquired traits that a person can change for the better, and during fasting, a Muslim becomes accustomed to training to regulate their behaviours. Fasting plays an effective role in this change, as a person who can abstain from permissible desires for some time and refrain from prohibited and blameworthy behaviours can continue on that path throughout the year, which is not impossible.

It is necessary for a person to possess the cognitive aspect that drives them to perform a specific task required of them and enhances their willingness to sacrifice in order to reach their goal. Allah has emphasized the great benefits of fasting Ramadan by saying: "That you may become righteous" and "Fasting is better for you." If a Muslim does not achieve righteousness through fasting, they have missed the purpose for which the worship was ordained, even if they abstain from food and drink and join others in fasting.

Prophetic narrations also mention the great reward for those who fast. Among them is the saying of the Prophet Muhammad (peace be upon him): "Whoever fasts Ramadan out of faith and in the hope of reward, his previous sins will be forgiven,"¹ and " In Jannah there is a gate which is called Ar-Raiyan through which only those who observe Saum (fasting) will enter on the Day of Resurrection. None else will enter through it. It will be called out, "Where are those who observe fasting?" So they will stand up and proceed towards it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate."² There are many narrations highlighting the virtues of fasting.

Fasting... and controlling impulsive behaviour

Self-control means restraining anger and suppressing resentment, taking things calmly, and considering their consequences. Patience falls under the realm of psychology under the term "self-control." Each individual has a certain capacity when faced with pressure or challenging tasks; the individual themselves is responsible for controlling their behaviour and managing it. The struggle of the self to fulfil its desires is something inherent, and when bodily needs increase, they control it, manifesting its effect in their behaviour and actions.³

There are several factors that contribute to shaping a person's ethical behaviour, including cognitive factors such as beliefs, social factors such as customs and traditions, cultural factors such as value systems, economic factors such as poverty and wealth, and biological factors. All of these factors either stimulate or restrain ethical behaviour.

Among these various factors, we find the discussion about the psychological factor during fasting and its relationship with the emergence of ethical behaviour in the faster. There is a close relationship between hunger, thirst, and the decrease in blood sugar levels during fasting, leading to a decrease in the ability to control oneself and manage emotions. Therefore, prophetic guidance encourages patience and good manners during fasting, and fasting is considered half of patience.

When a person is in a state of anger and intense emotion, their thinking becomes impaired, and they often regret their actions during anger. Modern medicine has proven that anger and intense emotions are the cause of many chronic diseases. The Prophet Muhammad (peace be upon him) forbade the fasting person from engaging with fools if they insult or curse, saying "Indeed, I am fasting." This phrase symbolizes the Muslim's commitment to change, controlling themselves in dealing with those who exceed limits, in compliance with the Prophet's saying: "If one of you is fasting, let him not speak immodestly or act ignorantly. And if someone abuses him or fights with him, let him say, 'I am fasting."⁴

Fasting leads to controlling the desires of the soul and refining morals. Abstaining from food and drink during the month of Ramadan is a training for individuals to control themselves, strengthen their willpower, and firm their determination in their general behaviour in life, fulfilling their responsibilities and duties. It also serves as an education for the conscience of the individual, making them committed to good behaviour monitored by their conscience without needing anyone's supervision.⁵

Fasting also has an impact on refraining from criminal behaviour. Muhammad Rashid Rida explains in his interpretation of "Perhaps you may become righteous" in the verse about fasting: This is an explanation of the assumption and a statement of its great benefit and supreme wisdom. It prepares the fasting person for God-consciousness, as they forsake their natural permissible desires in obedience to His command and in anticipation of reward from Him. Thus, their will is trained to avoid forbidden desires and endure them, making it easier for them to abstain from them and strengthening them to perform acts of obedience and benefits, making steadfastness easier for them.

Avoiding moral vices is achieved by training oneself to adhere to truthfulness in speech and action, by adhering to truth and correctness, fulfilling the self's covenant to obedience and action, and aligning outward appearance with inner reality, away from lying and hypocrisy. Hence, noble morals are reinforced within oneself by realizing the reward of fasting and being keen not to miss it due to falsehood or lying. Thus, the Muslim bears the responsibility of adhering to truthfulness and obedience in their fasting to ensure the attainment of the reward associated with it. Therefore, the Prophet Muhammad (peace be upon him) advised to refrain from falsehood by saying, "Whoever does not give up false statements (i.e., telling lies), Allah is not in need of his leaving his food and drink (i.e., Allah will not accept his fasting)" (Sahih al-Bukhari).⁶

Fasting... and regulating the desires of the self

Islam calls for moderation and balance in satisfying its physiological motives and psychological and spiritual needs, and prohibits excessiveness in satisfying either of them. There is neither licentiousness in fulfilling its desires nor asceticism in them as in spiritual monasticism. For all human motives and bodily desires, including food, drink, sex, and emotions, are subject to regulation and adjustment. Man learns how to regulate his motives, control them, and dominate them, which is the aim of education. The struggle between conflicting psychological motives strengthens one of the motives if it finds something that motivates it to resolve the conflict in its favour. Fasting stimulates spiritual motives and weakens physiological motives.

When the Prophet Muhammad, peace be upon him, was informed that Abdullah bin Amr bin Al-Aas wanted to fast perpetually and stand in prayer all night, he said to him: "Do not do that. Fast and break your fast, stand in prayer and sleep, for your body has a right over you, your eyes have a right over you, your wife has a right over you, your guest has a right over you, and your self has a right over you. It is enough for you to fast three days of every month, for every good deed is multiplied ten times." Abdullah said, "O Messenger of Allah, I have the strength." The Prophet replied, "Then fast like the fasting of the Prophet of Allah, David, peace be upon him, and do not exceed it." Abdullah asked, "What was the fasting of the Prophet of Allah, David, peace be upon him?" The Prophet said, "Half of the year." Abdullah used to say after he grew old, "I wish I had accepted the permission of the Messenger of Allah, peace be upon him."⁷

Man does not feel the blessings of Allah except when he loses them. The pleasure of food and drink is only felt by man when he is hungry and thirsty or after recovering from illness. One does not recognize the blessing of health except through illness. Man becomes bored with his life if it proceeds at a single pace. Rest at night brings pleasure after the fatigue of the day, warmth is a delight after cold, and ease provides mental comfort after hardship.

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(1) Fath al-Bari, Book of Fasting, Chapter: the one who fasts Ramadan out of faith and anticipation, and with intention (1901), Vol. 4, p. 115.

(2) Fath al-Bari, Book of Fasting, Chapter: the "Rayyan" gate for the fasting (1896), Vol. 4, p. 111.

(3) Dr. Bahaa Al-Din Jalal, Skills and Techniques of Behaviour Modification, p. 57.

(4) Fath al-Bari, Book of Fasting, Chapter: saying "I am fasting" when insulted (1904), Vol. 4, p. 118.

(5) Dr. Muhammad Othman Najati, Hadith Sharif and Psychology, p. 294.

(6) Fath al-Bari, Book of Fasting, Chapter: the one who does not avoid false speech and acting upon it while fasting (1903), Vol. 4, p. 117.

(7) Same reference, Chapter: the right of the guest over the husband (1975), Vol. 4, p. 217.

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Ramadan holds a uniqueness for the Muslims in China, as they make sure to pray, fast, and get closer to Allah the Almighty through righteous deeds such as charity, visiting relatives, and preparing iftar meals inside mosques. In Chinese, Ramadan is referred to as “Zhāi yuè,” meaning abstaining from food and drink for a sacred purpose.

Chinese Muslims also adorn their mosques with Chinese lanterns, flags, and banners welcoming the arrival of the holy month.

This year, Ramadan began on March 11th, according to the Chinese Islamic Association, which determines the beginning and end of the fasting month based on astronomical calculations, the Chinese lunar calendar, and the Islamic calendar. All 35 thousand mosques across China are notified of the beginning and end of the month so that Muslims can prepare for the sacred month.

Ramadan Crescent Moon

Muslims in China used to traditionally observe the Ramadan crescent inside mosques, where they dedicated a specific building called the “Crescent Observation Tower” for this purpose. Although circumstances have changed and modern devices are now used for moon sighting, the Islamic Association still determines the beginning and end of the month on behalf of the Muslim community. However, these buildings are still standing, bearing the same name, and still exist today, holding the same sanctity and reverence among Chinese Muslims.

Muslims prepare for this blessed month by fasting during its days, enduring the hardships of hunger and thirst in a society that knows little about Ramadan. Yet they seek rewards from Allah the Almighty.

After breaking their fast, Muslims gather, wearing white caps, at the nearest mosque from their homes to perform the Taraweeh prayers, exchanging greetings, congratulations, and supplications for a peaceful Ramadan.

Some mosques host iftar meals for Muslims every day during Ramadan, turning the time of breaking the fast into a gathering and entertainment for Muslims after a long fasting day.

During the Taraweeh prayer, Muslims perform twenty rak'ahs of prayers. Between each set of two rak'ahs, they repeat the du’a: “O Turner of the hearts and the eyes, O Creator of the night and the day” (three times). And between every four rak'ahs, they praise Allah Almighty, saying, “Glory be to the Master of dominion, of power, of Majesty; glory be to the King; He is living and does not die. Allah, the Most Glorious. The Most Holy. The Rubb of the Angels and of Jibril” (three times).

As for the Quranic ayahs recited during the Taraweeh prayers, they begin with Surah Al-Fil and end with Surah An-Nas (twice). After the completion of 18 rak'ahs, they say, “There is no God but Allah, the King, the Truth, the Manifest; Muhammad is the Messenger of Allah, the truthful, the trustworthy.” And after 20 rak'ahs, they say, “O Allah, we ask You for Paradise, and we seek Your protection from the Fire. O Glorious, O most merciful of the merciful ones.” After that, they perform the Witr prayer collectively, recite dhikr, and conclude with a supplication to Allah the Almighty.

 Ramadan in various Chinese regions:

• In the capital Beijing:

You may not sense any religious vibes in the streets of Beijing during Ramadan, but in areas with Muslim gatherings, you can get strong Ramadan vibes in the streets and mosques adorned to celebrate the blessed month.

The 250,000 Muslims in Beijing consider Ramadan the happiest and most honorable month of the year, with most of them keen on fasting and spending the month in a peaceful, joyful, and harmonious atmosphere.

Niujie Street is the largest Muslim gathering place in Beijing, with around 20,000 Muslims residing there.

During Ramadan, over a thousand Muslims pray at Niujie Mosque, the largest mosque in Beijing. This historic mosque holds unforgettable memories during Ramadan, while Islamic shops and restaurants line both sides of the street.

• Ramadan in the Northwest:

Compared to the major cities of China, Ramadan in the northwest is more distinct and beautiful, where the majority of Muslims reside. In Ningxia, the vibes of Ramadan are clearer, especially around mosques. Before the Maghrib adhan, Muslims gather around iftar tables inside mosques, enjoying hot dishes, fresh fruits, sweets and pastries.

During prayers, mosques become crowded as worshippers perform the Taraweeh and Isha prayers, in a delightful scene that makes you feel like you're in an Arab country.

As for Qinghai in the far northwest, Muslims prepare for Ramadan with great anticipation, adorning mosques with lights and flags and gathering Muslims of various ethnicities and Quran memorizers to finish reciting it. Additionally, among the well-off Muslims of Qinghai, there is a noble tradition of inviting fellow Muslims to iftar in their homes, exchanging invitations throughout the month. These invitations serve as an opportunity to strengthen bonds of friendship and love among the Muslim community.

Many Muslims seek great reward during Ramadan, arranging gifts, material goods, and money to visit needy Muslims, orphans, and widows. They extend their care and concern to them with their support and attention.

• Ramadan in Southern China:

The vibes of Ramadan in southern China are not much different from those in the north. However, in some commercial cities, like Guangzhou and Yiwu, there's a distinct Arabic touch. These cities are home to many Arab expatriates, including traders and others, who celebrate this holy month with an atmosphere reminiscent of our Arab countries.

Arabic restaurants and shops offering traditional Arab Ramadan dishes like Knafeh, Qatayef, and fresh juices are widespread in these cities.

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