اخبار سلطنة عُمان – وطن نيوز
اخر اخبار سلطنة عُمان اليوم – اخبار سلطنة عُمان العاجلة
W6nnews.com ==== وطن === تاريخ النشر – 2026-02-24 14:26:00
Oman: The blessed month of Ramadan is a model of life in the shadows of values, morals, humanity, justice and order, and a practice framed by rules, systems, principles and commitment, as it allows reformulating the relationship of youth with time, transforms daily life into an integrated practice of self-change and moral advancement, and makes every action and decision linked to the highest values and human goals, which gives young people the ability to face modern challenges, protects them from indulging in the pressures of indiscriminate consumption, and enhances in them a sense of responsibility towards themselves and society. Ramadan is a way of life that connects time and meaning, values and spirit, humanity and commonalities, as a gateway to creating a human being capable of managing himself, protecting his awareness and building a balance that protects him against the temptations of consumption and the pressures of life, and making him a human being able to face contemporary challenges with all awareness, stability and serenity. Dr. Rajab bin Ali Al Owaisi, expert in social and educational studies at the State Council, said about the acceleration of the rhythm of modern life: There are a number of directives and profound connotations that the blessed month of Ramadan carries; It is humanity in its highest manifestations, and spirituality in its highest form, being a distinct period of time, different from the rest of the days of the year in its nature and its psychological, spiritual and social impact, especially on young people who live in a fast-paced life, in which events follow one another and demands intersect, so time becomes a pressing element for them, draining their energy and confusing their awareness of their goals and values. The month of Ramadan is a turning point and a method of change in reprogramming thought and convictions, and directing them towards building renewed hopes for a better future. It is a different time, rearranging the relationship between man and time, and transforming fleeting moments into opportunities for growth and awareness, and investing the soul in achieving sublime meanings. He added: The blessed month of Ramadan stands out as an introduction to reconsidering the relationship with time, as it makes every moment an opportunity for accountability and investment of time while enhancing the piety of the soul and elevating it towards higher goals. Fasting is a conscious practice that requires patience, the development of will, and control of the limbs, which gives a person the ability to manage himself and his time consciously and responsibly. Organizing the times of prayer, worship, rest, food, reading, and work makes time in Ramadan a controlled and purposeful experience, so that every solemn minute turns into an opportunity to deepen the relationship with God, with oneself, and with others. The value of time becomes clear not as a consumable material resource, but rather as a space for meaning and spiritual uplift. He explained that the impact of the blessed month of Ramadan extends to building the psychological and intellectual health of young people, as it enhances internal balance and reduces distraction resulting from immersion in the urgent requirements of life. The conscious practice of worship, remembrance, and meditation provides the soul with a space of stillness and tranquility, thus feeling inner peace and contentment, and increasing the feeling of strength to face the pressures of daily life. It also establishes a sense of social belonging, community cohesion and human connection, through acts of charity, charity and volunteering, which enhances the sense of self-worth and responsibility towards others, and makes young people more capable of facing psychological and social challenges with a balanced spirit and a sense of responsibility. He added that from a consumer standpoint, the month of Ramadan provides a qualitative opportunity to rearrange the relationship between man, matter and desires, as it restores man’s nature in the face of the temptations of the market and the promoters of the culture of consumption. Fasting trains the soul to control desires, and to transform charity and spending from momentary individual consumption to sustainable collective giving, which enhances contentment, reduces materialistic tendencies, and instils in the soul the ability to distinguish between what is necessary and what is marketable. In this sense, the month of Ramadan constitutes an integrated school for managing oneself and time, whether it is a ritual, charitable work, education, or social activity. It is a worship linked to a lofty goal, which makes young people live life consciously, and makes them able to direct their energy towards what It benefits them and their community. For her part, Dr. Tahera bint Abdul Khaleq Al Lawati, a psychological and educational consultant, confirmed that young people can invest time control that the blessed month of Ramadan brings into a sustainable pattern that enhances productivity and psychological balance after the end of the blessed month. Resetting times helps them break the routine, especially if there are wrong habits we have in time management, as the month of Ramadan works on managing time in a correct way. She said: Time management is one of the modern concepts that affects the investment of time in a correct way. It is one of the fruits of the month of Ramadan. We notice that many people succeed in managing time in the blessed month of Ramadan, while others fail due to the inability to properly manage time, and considering the holy month an emergency month for staying up late at night and being inactive during the day. She explained that wrong time management, such as staying up until after 12 o’clock at night to play football until just before dawn, or other sports activities, or watching movies and entertainment throughout the night, undermines the continuity of daytime activity, and the day turns into a time of inactivity to compensate for the problems. Lack of night sleep. Confirming that productivity in the blessed month of Ramadan is much better because a person can work throughout the day, not interrupting it with lunch. From the morning until breakfast time, he can work and produce intellectually and mentally, and he feels himself light and able to give and does not need a nap, which extends his mental activity and gives him additional hours for production and giving, and clarity of mind and ardor. If we go back to our history, we read that the great battle of Badr that took place in the month of Ramadan and other immortal battles in our history, it was not daytime. Our ancestors had time to be inactive, feel tired, or pay attention to food for long hours. Dr. Tahira Al-Lawati confirmed that prolonging the night, turning night into day, and turning day into sleep time exposes a person to changes in the biological clock and the functioning of the glands in his body. There are glands that only work during sleep and in the dark, or they lose their ability to work, causing physical imbalances, which subsequently affects the person’s health and psychology as well. In turn, Abdullah bin Muhammad Al-Abri, a researcher in behavioral economics and member of the Omani Economic Commission, said: In the Sultanate of Oman, the month of Ramadan does not only come as a change in the timings of eating and sleeping, but rather it comes as a change in the “form of the day” as a whole. The home, school, and workplace change their rhythm, and the schedules of gatherings change, and people become more attached to the mosque, and time becomes clear as if it is divided before us with fixed stations: suhoor, dawn, study/work, afternoon, iftar, Tarawih, and here exactly lies the power of Ramadan. It is a season ready to change behavior. Because when a person’s day changes, the “automatic mode” habits weaken, and space appears to rearrange habits again, but the change does not happen automatically just because we are fasting. Some people emerge from the month of Ramadan more calm and disciplined, and some emerge tired, staying up late, very stressed, and more attached to the phone, soap operas, and television. The difference is not in the intention, but in the method of managing behavior and behavioral science says it simply. Do not bet on willpower alone, but rather make good behavior easy, small, and linked to time. Thabet. He added: Many of our daily behaviors are not decisions we make every time, but rather are habits that work on their own automatically. We hold the phone unconsciously, stay up late because time flies, get stressed out in traffic, raise the volume and then regret it, eat too much because traveling is more than necessary, and sleep watching TV series. Here, the month of Ramadan gives us a rare opportunity because the day has clear “stations,” and these stations help us set simple rules instead of letting the day go by without leadership. He explained that changing our behavior practically during the month of Ramadan by “changing the phone habit” and “changing the habit of staying up late.” The realistic solution is not to prevent staying up late at all, but to reset it socially. For his part, Dr. Saleh bin Saeed Al Hosani, an expert in Hajj affairs at the Ministry of Endowments and Religious Affairs, said: Time represents a person’s capital in this life. A person consists of a group of days, and therefore the importance of time in Islam was very great. God swore by parts of time so that Muslims would feel the great value of the parts of the day, in addition to what was stated in The Sunnah of the Prophet, both verbal and practical, in which we find a number of noble Prophetic hadiths calling for taking care of time. He added: We find the clear effect of prayer in organizing the Muslim’s day, as prayers have a specific time limit, and this applies to the obligation of fasting, which begins with a precise time limit, and this establishes the concept of sensing the importance of time, the speed of its passing, and the necessity of taking care of it in a way that is appropriate for making good use of it. He explained that with the change in contemporary lifestyles and the spread of the habit of staying up late among people and the consequences that follow from that. There are many negatives, including wasting time on things that are not useful or beneficial. It is a great waste of the energies of people in general and young people in particular. Care must be taken to review it, overcome it, and restore balance to the Muslim day, in a way that achieves the legitimate objectives, especially in the holy month. He said: In order to restore balance to the Muslim day, the stability of the legal directives must be taken into account so that they are a given in daily life in the holy month. The time for congregational prayer is sacred and should not be neglected, as should the devotional rituals. Stressing that to ensure these works are permanent and continuous, it is necessary to build a conscious personality capable of self-control, possessing a great deal of determination and determination, and self-management that can continually persist in doing beneficial actions. This requires us to reduce or abstain from digital distractions that consume many hours of the day and night and at the expense of the work required in the blessed month. He stressed that in addition to that, conscious planning of the amount of work completed helps reduce the waste of time, by making a plan. A minute of what should be done in the morning and evening, careful self-accounting, arranging the most important tasks and then the important ones, and collective participation in some tasks such as praying in a group and reading the Qur’an, and various charitable works are useful means to control these issues and make this an established habit that accompanies us throughout life and not during the days of the blessed month. As for Dr. Jihad bin Jamil Hamad, Associate Professor of Sociology in the Department of Sociology and Social Work at the College of Arts and Social Sciences at Sultan Qaboos University, he confirmed that the month of Ramadan brings a “positive time shock” that restores Definition of the meaning of time. The day is not only measured by work or school schedules, but rather by spiritual schedules, including eating, breaking the fast, Tarawih, suhoor, and supplication in the last third of the night. As we all know, contemporary life, especially for young people, is often reduced to an accelerated and repetitive “productive-consumption-entertainment” time. The month of Ramadan creates a state of disruption and vibration in the monotony and achieves a feeling that the day has become “the property” of the individual in which he acts according to different priorities, and is not completely subject to an external routine. He added: The month of Ramadan works to transform time from a quantitative to a qualitative perspective. Outside of the month of Ramadan, young people may feel that time is “escaping” from them. But in Ramadan, time becomes available to “do something different” that has meanings and connotations. Time that was consumed on routine or passing entertainment matters is redirected – even if partially – towards worship, family and community communication, and meditation. This transformation restores to young people a sense of “relative control” over their time, which is extremely important psychologically in confronting the feeling of helplessness in the face of the acceleration of life, and achieving a disciplined collective time rhythm – he explained: fasting achieves an organized and unified societal time rhythm. Where it is time to break the fast, Tarawih prayer, suhoor, and other collective practices, which in turn create a sacred collective time shared by millions. For a young person who may live in an individual digital bubble, this sense of belonging to a disciplined and shared collective rhythm gives him a sense of belonging and cohesion, weakens the authority of the dispersed “individual time” imposed by means of communication and technology, and active dynamic work by training the self to restore priorities and accept change – and this is through abstaining from sensory breakers (food, drink…) in essence, an exercise in resetting the internal system of the self. Through fasting, young people exercise the power of will to change established habits. This monthly practice shows them – practically – that they are able to change their behavioral patterns and way of life. Therefore, the month of Ramadan becomes a psychological and social laboratory that contributes to preparing the mental and psychological capacity to accept positive change after it, because it proves that “change is possible.” He stressed that the blessed month of Ramadan succeeds in breaking the monotony scientifically and sociologically, but it is supposed to achieve the following: Because the social and spiritual structure of the month of Ramadan creates an “objective opportunity” for change, it provides a different time frame, religious legitimacy, and community support. (Everyone does it), which reduces the psychological and social cost of change. However, the extent to which this opportunity can be exploited and this impact transformed into a permanent transformation remains dependent on the individual’s awareness, will, and various capabilities. There are those who live Ramadan as a temporary exception, and then completely return to the previous pattern, as if they pressed the “reset” button. There are those who use it as a starting point, but the decisive factor is the ability to transform the “exceptional time of Ramadan” into “permanent time gains.”
