Ramadan – A Global Experience in Self-Restraint
What Ramadan reveals about hunger, discipline, and human connection
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Musa Sattar, London, UK
I was born into a practising Muslim family, which means Ramadan was never an unfamiliar ritual. Rather, it formed the backdrop of my youth, a season that arrived each year with its own unmistakable beat. Pre-dawn meals were eaten half asleep, while the world was still dark and half-dreaming and the quiet intensity of late afternoons were marked by a quiet, collective focus, and the entire day seemed to contract and sharpen as hunger settled in. For Muslims, Ramadan is understood as a month that draws the believer closer to God through discipline and restraint. That has always been its purpose.
What I did not realise until I began reporting [1][2] on fasting, cognition, and human behaviour is that Ramadan is arguably one of the largest, most complex behavioural experiences that humanity participates in every year, involving close to 1.9 billion people [3] across cultures, climates, and economic conditions.
What makes it scientifically remarkable is not only that people stop eating and drinking during daylight hours. It is that they do so collectively, repeatedly, and with explicit moral intention. Bodies, minds, and social relationships are all altered at once. Increasingly, non-Muslims who voluntarily participate in specific Ramadan fasting are discovering that these changes extend well beyond religion.[4][5][6][7][8]
‘The thing I think harder is to strive to avoid negative behaviours; lying, losing your temper, being angry, arguing,’ documented Max Klymenko, a non-Muslim who tried Ramadan fasting for the first time, in his YouTube short. ‘And all of this is to improve your relationship with God.’[9]
The Ramadan fast is not just about hunger. It is about discipline of the self, especially where it is most difficult. That intention distinguishes Ramadan from secular fasting trends. Physical benefits are incidental, but the moral training is the goal.
Harry S. offers another perspective from outside the faith. In his LinkedIn blog The month of Ramadan – Experience of a non-Muslim, he reflects on what drew him to try fasting in the first place. ‘By surrendering to the practice of fasting, I gained a deeper sense of spirituality and connectedness to a higher purpose.’10 With no religious obligation guiding him, his decision was purely personal, an experiment that, unexpectedly, opened a window into the inner framework of Ramadan that many lifelong observers experience but rarely articulate.
This framing matters because intention itself may influence how bodies and minds respond.
Ramadan stands apart from most fasting practices. Most research studies that examine fasting, particularly those examining the emerging practice of intermittent fasting, take a reductionist approach. Studies often look at one restricted aspect of fasting, be it calories, timing or nutrient types.
But Ramadan alters an entire behavioural ecosystem. For an entire month, daily life is deliberately recalibrated. Eating is confined to narrow nighttime windows, sleep is broken into new patterns, and speech is measured with greater care. Anger and impulsive behaviour are consciously restrained. Acts of charity and communal gathering increase dramatically.
No modern research framework could replicate a collective experience of this magnitude. Yet, every year, millions move in remarkable harmony during this period ascertained by the moon, with a shared sense of spiritual purpose.
Seen at scale, Ramadan becomes one of the largest recurring experiments humanity conducts. From equatorial regions to northern latitudes, from office workers to manual labourers, the same constraints are applied, adapted only by daylight length and local culture.
Physiologically, Ramadan resembles time-restricted eating, a dietary pattern scientists are only beginning to study seriously.[11][12] Food intake is limited to two main periods: before dawn and after sunset. Unlike most popular fasting regimes, Ramadan also prohibits water during daylight hours.
Research from multiple regions points to the same conclusion, that this pattern produces consistent metabolic effects.[13] Ramadan fasting studies from Asia, the Middle East, and Europe, found reductions in body weight,[14] fasting glucose,[15] decreased levels of LDL cholesterol,[16] and inflammatory markers[17] among healthy adults during Ramadan.
These are modest changes, but they appear reliably across populations, which tells us the body adapts efficiently to predictable, time-limited deprivation.
Dr Nader Lessan, a Consultant Endocrinologist and Diabetologist at the Imperial College London Diabetes Centre, has studied the physiological effects of Ramadan more closely than most. In a 2019 research paper,[18] he noted that ‘although the metabolic consequences of Ramadan fast are complex, there is potential for using this month as a weight‑reduction model provided the fasting is carried out mindfully; balancing food type, quantity and levels of physical activity.’ Coming from a clinician who specialises in metabolism, the conclusion adds scientific weight to what many observers experience intuitively: Ramadan reshapes the body as much as it reshapes behaviour.
For non-Muslims experimenting with Ramadan fasting, these bodily adaptations are often the first noticeable effect. But they are rarely the most interesting.
Hunger does more than cause your stomach to growl. It tests the mind. It challenges attention, patience, and emotional regulation. In laboratory settings, acute hunger is associated with irritability and reduced executive function.[19] Yet during Ramadan, many observers report the opposite after an initial adjustment period. Their focus improves, while emotional reactions soften and mental clarity increases.[20]
Several years ago, Dan Quin, the Chief Fire Officer for Surrey Fire & Rescue Service, reflected on his own Ramadan fasting experience. ‘I must say it has been a humbling experience for me,’ he said. ‘The sense of discipline and dedication that I observed today was truly inspiring. It made me appreciate the strength of spirit and faith that drive the Muslim community during Ramadan.’[21]
Neuroscience helps explain why. Short-term fasting increases activation in the prefrontal cortex, the brain region responsible for self-control and planning.[22] The brain’s dopamine system adjusts, which often shows up as fewer impulsive urges and less craving for quick rewards.[23]
Thus the practices of Ramadan do not stop at fasting. The routines of Ramadan explicitly target impulse itself. Speech is regulated. Anger is to be swallowed. Attention is redirected away from habitual distraction.
For many non-Muslims who have tried Ramadan fasting, this cognitive training is unexpected. Several describe it as a mental reset, not because hunger disappears, but because reaction does.
In a 2023 Time magazine feature on non‑Muslims who observe the Ramadan fast, Texas‑based Alexander Sless (now in his mid‑twenties) explained why he has been taking part since 2021 despite having no religious obligation. ‘I genuinely like the experience because it’s good discipline – like a refresh for the year,’ he told Time. As he put it, ‘You have 11 months to do whatever you want, and it’s just a nice cleanse.’[24]
One aspect of Ramadan that receives far less attention is its regulation of speech. Idle talk is discouraged, and words are meant to be intentional. As the Holy Prophet (sa) said: ‘Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his leaving his food and drink (i.e., fasting).’[25]
It must never be overlooked that the whole purpose of fasting during the month of Ramadan is to promote righteousness, which means the progressive cultivation of spiritual values.
In addition to cultivating spiritual values, though, the routines of Ramadan also provide striking social effects. Research suggests that reduced verbal output lowers cognitive load and increases social attunement. A study published in Organizational Behavior and Human Decision Processes [26] found that mindful speech practices reduce conflict escalation and increase empathy.
When people speak less, they listen more, and that alone can transform group dynamics. As Dr Guy Itzchakov, in an article in Psychology Today, puts it simply, ‘Deep listening isn’t passive… it’s a practised skill that can turn tense conversations into moments of growth and connection. When people feel truly heard, they reflect more deeply and become more open to rethinking their views.’ [27]
Perhaps the most striking transformation Ramadan produces is social. Fasting is performed collectively. Everyone experiences hunger at the same time.
Behavioural economics studies show that shared hardship increases cooperation and generosity.[28] During Ramadan, charitable giving spikes globally.
Neuroscience supports this. Acts of generosity activate reward circuits and release oxytocin, strengthening trust and reducing stress.[29]
Hunger becomes a moral teacher; it collapses the distance between people. For non-Muslims who join communal iftars or participate in charity drives, this shared rhythm often becomes the most powerful part of the experience. The fast creates not isolation, but connection.
One of the most intriguing findings across fasting research is that subjective well-being often improves, despite physical discomfort. Meaning appears to be the missing variable. Studies on placebo effects and purpose show that belief and intention modulate stress responses, immune function,[31] and pain perception.[32] When hardship is perceived as purposeful, physiological damage is reduced. In Ramadan, meaning is explicit. The fast is directed toward God. Hunger is reframed as remembrance, not deprivation.
As Hazrat Mirza Ghulam Ahmad (as), the Promised Messiah, clarifying the deeper purpose of Ramadan, reminded his followers, ‘It should be remembered that the fast does not mean merely that a person should abstain from food and drink over a certain period. During the fast, one should be occupied greatly with the remembrance of God.’ He went further, stressing the distinction between physical and spiritual nourishment. He explained, ‘Unfortunate is the person who is bestowed material bread and pays no attention to spiritual bread. Material bread strengthens the body, and spiritual bread sustains the soul and sharpens the spiritual faculties. Seek the grace of God, as all doors are opened by His grace.’[33]
What surprises many non-Muslims is that participating in this structure can produce a sense of orientation they struggle to describe without spiritual language. Not belief, but humility. Not theology, but perspective.
The beauty of Islamic law is that it exempts the sick, the elderly, pregnant individuals, travellers and others for whom fasting would cause harm. This flexibility is critical. Discipline exists to refine the self, not to break it. From a medical standpoint, this ethical adaptability is essential.
As Ramadan approaches, it offers something rare. A chance to observe, at a global scale, what happens when consumption is paused, impulse is restrained, and social responsibility is intensified. For Muslims, this is worship. For non-Muslims, it is an invitation to observe a living system that integrates biology, psychology, and ethics.
The science is increasingly clear. Time-limited eating reshapes metabolism. Voluntary restraint strengthens the brain. Shared deprivation reinforces social bonds. Meaning alters physiology.
What remains is the question the month quietly poses to everyone, regardless of faith.
What might change if restraint were not a private struggle, but a shared practice? If hunger were temporary, speech intentional, and generosity routine? If, for a month, the self were not the centre of attention?
Ramadan suggests that the answers lie not only in belief, but in how deeply human beings are shaped by discipline, purpose, and one another.
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About the Author: Musa Sattar has an MSc in Pharmaceutical Analysis from Kingston University and is serving as the Assistant Manager of The Review of Religions and the Deputy Editor of the Science & Religion section.
ENDNOTES
1. https://www.reviewofreligions.org/45409/balancing-mind-body-and-soul-three-ways-ramadan-fasting-boosts-your-health/
2.https://www.reviewofreligions.org/41969/fasting-till-fit-and-fresh-how-ramadan-can-unlock-your-potential/
3. https://www.statista.com/statistics/1112149/worldwide-number-of-people-celebrating-ramadan-by-region/
4.https://www.reviewofreligions.org/42268/breaking-fast-and-breaking-barriers-the-fasting-collective/
5. https://www.reviewofreligions.org/46520/the-ramadan-experience/
6. https://time.com/6269183/non-muslims-ramadan-fasting/
7. https://www.omanobserver.om/article/1168010/features/lifestyle/fasting-among-non-muslims-encourages-stepping-beyond-comfort-zones
8. https://www.irishtimes.com/life-and-style/why-a-non-muslim-like-me-observes-ramadan-1.4552139
9. https://www.youtube.com/shorts/pPT_v9uXIqg
10. https://www.linkedin.com/pulse/month-ramadan-experience-non-muslim-harry-sidi/
11. M. H. Alhussain and M. B. Khaled, “Dietary and Lifestyle Changes During Ramadan Fasting Month,” in Health and Medical Aspects of Ramadan Intermittent Fasting, ed. M. E. Faris, A. S. BaHammam, M. M. Hassanein, O. Hamdy, and H. Chtourou (Singapore: Springer, 2025), https://doi.org/10.1007/978-981-96-6783-3_16.
12. Farhana Osman, Sumanto Haldar, and Christiani Jeyakumar Henry, “Effects of Time-Restricted Feeding during Ramadan on Dietary Intake, Body Composition and Metabolic Outcomes,” Nutrients 12, no. 8 (2020): 2478, https://doi.org/10.3390/nu12082478.
13.A. S. Papazoglou, D. V. Moysidis, C. Tsagkaris, et al., “Impact of Religious Fasting on Metabolic and Hematological Profile in Both Dyslipidemic and Non-Dyslipidemic Fasters,” European Journal of Clinical Nutrition 76 (2022): 891–898, https://doi.org/10.1038/s41430-021-01053-7.
14. J. M. Correia, I. Santos, P. Pezarat-Correia, A. M. Silva, and G. V. Mendonça, “Effects of Ramadan and Non-Ramadan Intermittent Fasting on Body Composition: A Systematic Review and Meta-Analysis,” Frontiers in Nutrition 7 (2021): 625240, https://doi.org/10.3389/fnut.2020.625240.
15. Nachvak, S. M., et al., “Effects of Ramadan on Food Intake, Glucose Homeostasis, Lipid Profiles and Body Composition,” European Journal of Clinical Nutrition 73, no. 4 (2019): 594–600, https://doi.org/10.1038/s41430-018-0189-8.
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18. Nader Lessan and Tomader Ali, “Energy Metabolism and Intermittent Fasting: The Ramadan Perspective,” Nutrients 11, no. 5 (2019): 1192, https://doi.org/10.3390/nu11051192.
19. Viren Swami, Samantha Hochstöger, Erik Kargl, and Stefan Stieger, “Hangry in the Field: An Experience Sampling Study on the Impact of Hunger on Anger, Irritability, and Affect,” PLOS ONE 17, no. 7 (2022): e0269629, https://doi.org/10.1371/journal.pone.0269629.
20. A. Latif, S. Iqbal, E. J. Bryant, V. E. Lesk, and B. J. Stewart-Knox, “Experiences of Fasting during Ramadan in British Muslims: Psychological, Social and Health Behaviours,” PLOS ONE 20, no. 1 (2025): e0313688, https://doi.org/10.1371/journal.pone.0313688.
21. https://www.reviewofreligions.org/42268/breaking-fast-and-breaking-barriers-the-fasting-collective/.
22. Karin Seidler and Michelle Barrow, “Intermittent Fasting and Cognitive Performance—Targeting BDNF as Potential Strategy to Optimise Brain Health,” Frontiers in Neuroendocrinology 65 (2022): 100971, https://doi.org/10.1016/j.yfrne.2021.100971.
23. A. G. Roseberry, “Acute Fasting Increases Somatodendritic Dopamine Release in the Ventral Tegmental Area,” Journal of Neurophysiology 114, no. 2 (2015): 1072–1082, https://doi.org/10.1152/jn.01008.2014.
24. https://time.com/6269183/non-muslims-ramadan-fasting/
25. https://sunnah.com/bukhari:6057
26. Adam A. Kay and Daniel P. Skarlicki, “Cultivating a Conflict-Positive Workplace: How Mindfulness Facilitates Constructive Conflict Management,” Organizational Behavior and Human Decision Processes 159 (2020): 8–20, https://doi.org/10.1016/j.obhdp.2020.02.005.
27. https://www.psychologytoday.com/gb/blog/the-listening-lens/202502/deep-listening-a-missing-key-to-bridging-divides?msockid=21a5d45633e466223408c0e1328767a3
28. P. S. Herzog, “The Manifestations of Generosity: From Cooperation to Social Justice,” in The Science of Generosity, Palgrave Studies in Altruism, Morality, and Social Solidarity (Cham: Palgrave Macmillan, 2020), https://doi.org/10.1007/978-3-030-26500-7_2.
29. Paul J. Zak, Angela A. Stanton, and Sheila Ahmadi, “Oxytocin Increases Generosity in Humans,” PLOS ONE 2, no. 11 (2007): e1128, https://doi.org/10.1371/journal.pone.0001128.
30. M. Coenen, U. Bingel, M. Soledad Berdaguer, et al., “Modulating Placebo Effects in Clinical Trials: Study Team Briefing to Optimize Drug-Placebo Differences,” Clinical and Translational Science 18, no. 11 (2025): e70399, https://doi.org/10.1111/cts.70399.
31.. A. Albring, L. Wendt, S. Benson, et al., “Placebo Effects on the Immune Response in Humans: The Role of Learning and Expectation,” PLOS ONE 7, no. 11 (2012): e49477, https://doi.org/10.1371/journal.pone.0049477.
32. C. Chen, J. K. Niehaus, F. Dinc, et al., “Neural Circuit Basis of Placebo Pain Relief,” Nature 632 (2024): 1092–1100, https://doi.org/10.1038/s41586-024-07816-z.
33. https://www.reviewofreligions.org/45319/gems-of-the-promised-messiah-imam-mahdi-as-the-purpose-of-fasting-is-purification/
