Psychiatrist Prof. Dr. Nevzat Tarhan, describing Ramadan as a process of spiritual renewal, stated, “If we can make a change in the meaning of our lives during Ramadan and sustain it after Ramadan, we can make this transformation permanent.”
Emphasizing that during Ramadan, we should fast not only with our stomachs but also with our emotions, Prof. Dr. Tarhan noted that Ramadan can be evaluated as a period for conducting a kind of psychological SWOT analysis. Tarhan said, “In the human spiritual structure, there are different faculties such as conscience, ego/self, intellect, heart, and spirit. If we can discipline all these spiritual elements, Ramadan transforms into a month of renewal and spiritual enlightenment for us.”
The Founding Rector of Üsküdar Üniversitesi, Psychiatrist Prof. Dr. Nevzat Tarhan, evaluated the spiritual and psychological dimension of Ramadan.
Ramadan, an opportunity to review meaning
Prof. Dr. Nevzat Tarhan drew attention to the psychiatric significance of Ramadan, using the following expressions:
“Ramadan, beyond my personal opinion, has a psychiatric meaning as follows: There are times in a person's life when they need to say 'stop, think, restart'. This is an opportunity to restart. This is even one of the basic rules of innovation, entrepreneurship; the 15% rule. If a person works for 10 hours, they should spend 1.5 hours thinking about the work they've done, thinking about what they've thought, undergoing self-criticism, internal accounting, and as a result, making a new arrangement. In a way, it's like declaring a moratorium. And in the meantime, many things are put on the table and re-evaluated. Ramadan, too, can be seen as an opportunity for a person, during their life journey, to embark on such an internal journey for one month out of twelve; to understand themselves, to look at their routine work from different perspectives, to bring new insights, to add new meanings, and to question their life. So, we can say Ramadan is an 'opportunity to review meaning'.’
“A reset for our souls”
Prof. Dr. Tarhan, defining Ramadan as a process of spiritual renewal, pointed out that the brain is a center where patterns of emotion, thought, and values are recorded, and spoke as follows:
“It is very important here to define it as a reset for our souls. How does it happen then? In the human soul... Our brain is the intermediary organ between the world of meaning and the world of matter in our soul. Our patterns of emotion, thought, behavior, and values, our value judgments, are recorded and written in the brain. There are life scenarios we have learned since childhood, and in the last year, new actors have been added to our lives, new thought patterns have emerged, new threats and opportunities have arisen. These need to be re-analyzed.”
Ramadan, a period for conducting a psychological SWOT analysis
Stating that Ramadan can be evaluated as a period for conducting a kind of psychological SWOT analysis, Prof. Dr. Tarhan used the following expressions:
“There is a method suggested in brainstorming studies; it is called SWOT analysis. When a person conducts this study, they evaluate themselves from a different perspective, as if with a third eye. They identify their strengths and weaknesses, and clarify their purpose. After determining their purpose, they analyze the threats they may encounter and the opportunities they have while progressing towards that goal. Such evaluations are carried out in many vision meetings, at a corporate level, and within the framework of official practices. The month of Ramadan also offers a similar opportunity for individuals. From the perspective of life's journey, Ramadan can be considered a special period during which one can conduct a psychological SWOT analysis of their own life.”
“Fasting begins with intention”
Prof. Dr. Tarhan continued, stating that Ramadan is not merely a process of physical hunger, but its true meaning begins with intention:
“For example, if a person asks themselves questions like, “How correct is the work I do? To what extent am I serving my goals? Am I progressing with the right strategy? Are there any mistakes I'm making unknowingly?” and evaluates Ramadan as an opportunity to rethink the meaning and purpose of their life, this period goes beyond just a hunger cure. Fasting observed without understanding its meaning remains merely a practice of hunger. Of course, even this is not entirely without reward; there are findings that when the body remains hungry for a certain period, it contributes to the repair of DNA damage. So, there are also bodily benefits. However, the true value of Ramadan begins with intention. In Anatolia, asking “Are you fasting (with intention)?” for Ramadan is highly significant. Because at the core of Ramadan fasting lies intention.”
Prof. Dr. Tarhan, drawing attention to the presence of intention in Ramadan and prayer, said, “There is intention in Ramadan, there is intention in prayer. Why is there intention in these? Because these periods are when a person connects with Allah. These are the times when a person turns their heart to their Lord. These are the days when one evaluates the purpose of existence and re-examines the trial process lived in accordance with their existence.”
Old Ramadans are the Ramadans of our childhood…
Prof. Dr. Tarhan stated that Ramadan contributes to social peace, saying, “According to a study conducted by Bakırköy Hospital for Mental and Neurological Diseases, approximately 50 percent of individuals who use alcohol and drugs pause these habits during the month of Ramadan. A high rate like 50 percent presents a striking picture. Indeed, when looking at crime rates in prisons, it is observed that approximately 60 percent of cases are related to alcohol and drug use. The decrease in alcohol and drug use during Ramadan also positively affects family relationships. It is stated that peace in the home environment increases, and communication and harmony among family members strengthen. For this reason, children also remember and long for Ramadan days as a warmer, calmer, and more peaceful period. Because making children happy is good, meritorious, and beautiful. Doing good deeds is encouraged. Under this influence, humankind has always recorded Ramadan in their brains with beautiful memories. When we refer to the Ramadan of these children as 'old Ramadan,' we are actually unconsciously, through a subconscious mechanism, referring to the Ramadan of our own childhood.”
“Ramadan is a psychological resilience training”
Prof. Dr. Tarhan continued, stating that Ramadan is an endurance training:
“Ramadan, in a sense, is a training process for humans. This period is like a special month where a person works on themselves and trains to strengthen their psychological resilience. It is a process that provides endurance training, develops the ability to defer desires, and strengthens the feeling of social empathy. Empathy is one of the most fundamental social emotions; it is the ability to understand the feelings of others. Indeed, it is known that empathy lessons are taught in schools in Denmark. The purpose of this lesson is to ensure that children do not grow up as selfish individuals; that they are individuals who can strike a balance between individual benefit and societal benefit, not just thinking of their own interests.
In this respect, Ramadan is also a social month. Through the experience of hunger, a person better understands those in need; they comprehend that doing good is an act of worship. The understanding that 'every good deed is charity' reflects a faith perspective that considers even greeting and smiling as a good deed. Therefore, the month of Ramadan carries the characteristic of a period when souls mature, develop, and evolve. Of course, for this to happen, it depends on living Ramadan in accordance with its meaning.”
Two fundamental diseases of the age: Selfishness and worldliness…
Prof. Dr. Tarhan, also touching upon societal tendencies of selfishness and worldliness, said, “However, two fundamental diseases of our current age can be mentioned: one is selfishness, the other is worldliness. These two tendencies weaken a person's spiritual resources and narrow their inner depth. A person with a selfish perspective often sees everyone as indebted to them; their priority is always their own interest. They act with the understanding of 'self first, then loved ones,' and state that they can even sideline their closest relatives when necessary. This approach leads to the proliferation of a human type with weakened feelings of sacrifice. While in the past, psychiatric practice encountered more overly sacrificial, self-neglecting individuals, almost 'doormats'; today, it is possible to say that one mostly works with individuals exhibiting selfish and narcissistic traits.”
Silent charity should be done during Ramadan!
Prof. Dr. Tarhan noted that silent charity should primarily be done during Ramadan, stating, “The charity stones that still exist in Üsküdar are a reflection of this understanding; neither the giver nor the receiver sees each other. There are similar practices in Anatolian tradition. During the month of Ramadan, a person goes and pays off the debts in the neighborhood grocer's credit book and counts this as their zakat (alms).”
In contrast, looking at today's global system, Prof. Dr. Tarhan emphasized that a system dominated by the understanding of 'you work, I eat' is noteworthy, saying, “There is an approach that prefers to live off rent by investing capital without expending labor. Alongside this, the mentality of 'a snake that doesn't bite me can live a thousand years' is also widespread; there is a perspective that says, 'What does it matter to me if someone else starves as long as I am full?' The month of Ramadan offers an important opportunity to question this system and this mentality.”
We can make a change in the meaning of our lives during Ramadan
Prof. Dr. Tarhan concluded his words by saying, “If we can make a change in the meaning of our lives during Ramadan and sustain it after Ramadan, we can make this transformation permanent. Therefore, we must fast not only with our stomachs but also with our emotions. In the human spiritual structure, there are different faculties such as conscience, ego/self, intellect, heart, and spirit. If we can discipline all these spiritual elements, Ramadan transforms into a month of renewal and spiritual enlightenment for us. To be able to continue life in a more positive changed way after Ramadan is possible by grasping the divine goal. The commandment of Ramadan in the Holy Quran is not merely to make people hungry. It is necessary to reflect on what the divine goal is and to question what destiny wants from a person in this process. When a person uses their intellect, they can find this meaning. Every individual has a unique life purpose and roadmap; the important thing is to draw that roadmap correctly.”