Introduction
Ramadan, the ninth month of the Islamic lunar calendar, is a period of fasting, devotion, and self-reflection observed by Muslims worldwide. Beyond its physical aspects, fasting during Ramadan offers profound spiritual benefits that strengthen faith, enhance moral character, and deepen one’s connection with Allah. This sacred practice, ordained in the Qur’an, serves as a means of attaining taqwa[1] (God-consciousness), fostering discipline, and purifying the soul. Through abstention from food, drink, and worldly distractions, believers experience heightened spiritual awareness, increased acts of worship, and a renewed commitment to righteousness. This paper explores the spiritual dimensions of the Ramadan fast, highlighting its role in personal transformation, divine proximity, and communal solidarity.
Ramadan Fast and its Spiritual Benefits
Fasting in the month of Ramadan is one of the branches of religion (Furu -u-Deen) and articles of practice. Without any doubt, the Ramadan fast is a spiritual exercise that has so numerous benefits; physical and spiritual. Indeed, the most important benefit of fasting is this very spiritual benefit, which enables fast observers to gain proximity to Allah. In the glorious Qur’an while discussing the philosophy of fasting, Allah says: “O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be Godwary.” (Qur’an 2:183)
From the above-quoted verse, it is obvious that one spiritual benefit of fasting during the holy month of Ramadan is to attain piety or consciousness of Allah (i.e., Taqwa). The term “Taqwa” is derived from the verb waqa, which literally means to preserve, protect, safeguard, shield, etc[2]. The Arabic term “taqwa” therefore means “forbearance, fear, and abstinence. This refers to awareness of Allah, and this is important to ensure one takes care in their endeavours in order to please Allah (SWT).
Allamah in Tafsir of Al-Mizan while explaining this verse, wrote: The first two verses are like a preparatory statement, with which a speaker tries to keep the audience calm and quiet, and this ensures that they do not become restless on hearing the tough commandment which he is to announce shortly. All the sentences in these two verses gently lead the hearer’s mind to the ordinance of the fast of Ramadan. They mention such things as removing gloom and anxiety, cheering the soul, and imperceptibly assuaging the mood of unruliness and disobedience. They point to various concessions and indulgences which have been incorporated into the commandment. And all this is in addition to the goods of this world and the next which may be earned by following the law[3].
He also added: It is for this reason that the sentence “O you who believe! Fasting has been prescribed for you” is followed by the phrase “as it was prescribed for those before you” hinting that you should not think it as a heavy burden nor should you feel gloomy, for it is not a new command for which you have been singled out; it was ordained for previous peoples also. It further encourages them by pointing out: that by following this command you may get what you aim at by your faith — and that is piety (taqwa) which is the best thing for those who believe in Allah and the Day of Judgement — and you are believers. This is the import of the phrase “so that you may guard yourselves” (tattaqūn, from the same root as taqwa). Moreover, this worthy action, which inspires the hope of piety in you (as it did in your predecessors), does not involve all your time, nor even most of it. It is only for a counted number of days[4].
Similarly, in the explanation of the verse by Ayatollah Faqih Imani in his Tafsir titled “An Enlightening Commentary into the Light of the Holy Qur’an”, he wrote: “…These current verses refer to another ordinance, i.e., fasting, which is one of the most serious acts of worship. The Qur’an, with the same tone of emphasis that was applied to the previous verses, says: “O’ you who have Faith! Fasting is prescribed for you as it was prescribed for those before you…”. Then, immediately after this, it refers to the philosophy of this humanizing worship and, in a short but meaningful sentence, says: “…so that you may guard yourselves (against evil)[5]“
While explaining the concept of Taqwa, the Late Kulayni says in his famous book “Al-Kafi”, write: “Piety is rendered into one’s restriction from sin. Most sins originate from wrath and lust. Fasting brings the extravagance of this instinct under control, which, consequently, decreases corruption and increases piety[6].”
On the significance of Taqwa, Ayatollah Faqih Imani said: “Yes, fasting is a great effective factor in the process of training the spirit of piety in all dimensions of every field; …. Since this worship is accompanied by deprivation from some material pleasures and one must suffer some troubles especially when it is in summer, there are different particular meanings used in the above verse to make the mind of believers ready for the acceptance of this decree[7].”
To attract the attention and to make the subject an interesting one for the addressees, it begins with the phrase: “O’ you who have Faith!” Then, it refers to the statement of the fact that fasting is not appointed only for Muslim Ummah but it had been practised by the former nations, too. Finally, the philosophy of fasting, and that the fruitful results of this Divinely ordered duty return totally to you, is stated.
A tradition narrated by Imam al-Sadiq (a.s) says: “The pleasure found in (the phrase: ‘ O’ you who have Faith! ‘ is so that) it has removed the tiredness of this worship and effort[8].”
In the next verse, again, in order to reduce the hardship of fasting, it states a few other commands regarding this. It initiates the subject thus: “(Fast for) a certain number of days….” It is not so that you be obliged to fast all the year through or a considerable part of it, but fasting is for only a small section of the year[9].
The statement “… And it is better for you that you fast if you did (only) know.” This meaning also refers to the fact that the worship of fasting, as other worship, does not add anything to the Glory and Dignity of Allah but all its merits are for the worshipper. Islamic traditions confirm the same meaning, too. The holy Prophet (S) has said: “He who fasts during the fasting month for the sake of Allah, all his sins will be forgiven[10].”
It is also cited in a divine tradition that Allah says: “Fasting is Mine, and I do reward it[11].” Also, in another tradition, it is narrated from the holy Prophet (S) who said: “There is an alm for everything, and the alms of bodies is fasting[12].”
Hence, it makes clear that the phrase: “…it is better for you that you fast…” addresses all those who fast, not only a particular group of them. The last verse of this group of verses introduces the time of fasting and a part of its ordinances and their philosophies. At first, it says that those certain days that you must fast are the month of Ramadan[13].
He also added: “It should also be noted that fasting in Islam is to train us to suppress our natural appetites and shun evil. It does not mean abstaining only from food but from every kind of evil. Abstention from food is only a step towards the realization that if one has to abstain from that which is lawful, how much more he must abstain from what had been forbidden by Allah. The main object of the Islamic fast is to purify the conduct and character and get the soul charged with the divine attributes of Allah in practical life for one complete month. It helps the Muslims to guard themselves against evil as well as conditioning with restraint by habituating themselves to suffer physical affliction and self-control and resistance and fortitude which they must always be prepared to suffer in the defence of faith and the faithful[14].”
Conclusion
The Ramadan fast is not merely a physical exercise but a deeply spiritual journey that refines the soul and strengthens faith. It cultivates taqwa, instills self-discipline, and fosters a sense of gratitude and humility. Through increased worship, sincere supplication, and acts of charity, fasting Muslims attain spiritual purification and a closer bond with Allah. Moreover, the collective observance of Ramadan reinforces unity and compassion within the Muslim community. As believers complete this sacred month, they emerge spiritually rejuvenated, carrying forward the virtues and discipline acquired during Ramadan into their daily lives. Thus, fasting in Ramadan stands as a divine institution that nurtures the soul enriches faith, and elevates the believer towards greater spiritual fulfillment.
References
[1] . Quran 2:183.
[2] . Rāghib Iṣfahānī, Al-Mufradāt fī Gharīb al-Qur’ān, under the term “Waqā”.
[3] . Tabatabai, Muhammad Husayn, Tafsir Al-Mizan, vol. 3, p. 2.
[4] . Tabatabai, Muhammad Husayn, Tafsir Al-Mizan, vol. 3, pp. 2-3.
[5] . Ayatullah Kamal Faghih Imani, An Enlightening Commentary into the Light of the Holy Qur’an, vol. 2, p. 103.
[6] . Kulayni, Muhammad Yaqub, Al-Kafi, vol. 2; p. 18.
[7] . Ayatullah Kamal Faghih Imani, An Enlightening Commentary into the Light of the Holy Qur’an, vol. 2, pp. 103-104.
[8] . al-Tabrisi, Al-Fadl ibn al-Hasan, Majma’-al-Bayan, vol. 2, p. 27
[9] . Ayatullah Kamal Faghih Imani, An Enlightening Commentary into the Light of the Holy Qur’an, vol. 2, p. 104.
[10] . Tafsir-i-Maraqy, vol. 2, p. 69. (Quoted from An Enlightening Commentary, p. 105)
[11] . Tafsir-i-Maraqy, vol. 2, p. 69. ((Quoted from An Enlightening Commentary, p. 105)
[12] . Kulayni, Muhammad Yakub, Al-Kafi, vol. 2, p. 100.
[13] . Ayatullah Kamal Faghih Imani, An Enlightening Commentary into the Light of the Holy Qur’an, vol. 2, p. 105.
[14] . Ayatullah Kamal Faghih Imani, An Enlightening Commentary into the Light of the Holy Qur’an, vol. 2, p. 117.
