Many owe the month of Ramadan credit for bringing about a lot of change in their lives, by rationalizing their habits and behaviors or by introducing and adopting new habits, behavior and practices in their lives. Why do some of us achieve (in Ramadan) the goals of his plans that he cannot achieve outside the time of Ramadan? Do we appreciate or because we allow or because we accept? In other words, is it ability, will, or influence? To what extent can all of this be considered a coincidence? Or is there a connection and interdependence between fasting Ramadan and the will, ability, or susceptibility to change, although this, of course, is not a rule, but to some extent, it is not an exception.
Is there really a close, direct or indirect connection and connection between the “idea, will, and ability to change” that some of us have, and the timing of the month of Ramadan, with what the month of Ramadan entails in terms of a spiritual, social, and psychological dimension? Is there a relationship between susceptibility to change and a person's age, health, level of education, and economic and social level? Is it emotional or subconscious connection? Is this ability the result of a social influence or a spiritual influence?
What about fasting in other than Ramadan? Is it possible to say that it applies to fasting in non-Ramadan what applies to it during Ramadan in terms of the possibility of change and taking the necessary decisions to achieve this? Is it possible to bring about change and adopt it during the fasting period other than the month of Ramadan? And what about fasting Ramadan in an environment and a place other than the usual and familiar environment and place of social and spiritual influence? Does a person have the ability, willingness, and ability to make his planned decisions for change, when the surrounding social environment is not a social incubator for Ramadan fasting? That is, does this apply to those who fast Ramadan in a society or a country where fasting Ramadan is not a rule for the majority of its people? Is it different for those who fast Ramadan in an environment other than a Ramadan environment?
Why did some of us succeed in making a leap by learning, mastering, and mastering new skills during the month of Ramadan? And how did some of us succeed in including the behavior of reading – for example – in his daily Ramadan program and continued gradually by increasing the hours of reading during his Ramadan day until he no longer had free time? How did some of us quit smoking during Ramadan, despite having the conviction, will, and ability to quit smoking before Ramadan? And why did the month of Ramadan become a rehabilitating and training workshop for a large percentage of men in the art of cooking, and suddenly discovering their important talents and skills in the arts of cooking, in addition to many of the acts of worship that specialize and distinguish the month of Ramadan?
I wonder about the possibility of testing these questions and studying these data and their ability to expand their circle and employ their impact in what is larger and broader than individual decisions to decisions at the institutional level! And the possibility of employing this ability, willingness, and capabilities at the level of issues such as investment issues and the exit from the circle of unemployment to the circle of work, and from the circle of consumption to the circle of production?
The most difficult and dangerous question that people and young people face, especially in working life, is “How do I start?” This syndrome must be dismantled, analyzed, and its essence accurately and objectively determined in order to solve many of the challenges and difficulties suffered by the young man who did not start and did not have the comfortable opportunity for a start fraught with safety and success.
From here, I present my questions to every official in all official institutions concerned with solving unemployment problems among our youth, and those who work to empower the unemployed educationally, financially, and professionally. They must work to empower these youth psychologically and socially before professional, financial, and educational empowerment. Important decisions in the month of Ramadan that were not taken in other than Ramadan, whether it was decisions to abstain from behavior or to adopt another behavior, and to benefit from the results of these studies in creating and expanding more opportunities to accommodate the unemployed.
Finally, we have to believe and believe with certainty that the unemployed are unemployed not for their faults, and not for the official institutions' failure to empower the unemployed professionally, financially, or educationally, but rather as a result of a missing link between these and those. It is the absence of psychological and social empowerment, which every beginner needs, in order to overcome his fear of the world of government bodies and the world of systems and laws, and in order to eliminate the amount of illusions, fears and apprehensions surrounding the rules of the market game and to increase their self-confidence, so they make fateful decisions in the same way, determination and confidence that they make their decisions in Ramadan .
Abdul Latif Al-Duwaihi