Allah the Exalted declares in Sūrah al-Baqarah: “O you who have believed, fasting has been prescribed for you as it was prescribed for those before you, that you may become righteous” (Qur’an 2:183). This profound verse establishes the obligation of fasting (ṣawm) upon the Muslim community and clarifies its ultimate spiritual objective. Positioned after legal injunctions concerning retribution and bequests (cf. Qur’an 2:178–182), the command of fasting signals a transition from social legislation to spiritual discipline. In this progression, the Qur’an demonstrates that the moral and spiritual refinement of the individual forms the foundation of a just and God-conscious society. According to Ibn Kathir in his Tafsīr al-Qurʾān al-ʿAẓīm, Allah addresses the believers of this Ummah directly, conferring honor upon them by calling them with the noble title of faith: “O you who believe.” This form of address signifies both responsibility and distinction. Fasting is thus presented not merely as a ritual duty but as a covenantal obligation between the servant and his Lord (Ibn Kathīr, Tafsīr, commentary on 2:183). Linguistically, ṣawm denotes abstention and restraint.
The Qur’an itself uses the term in the sense of refraining from speech, as in the statement of Maryam: “Indeed, I have vowed to the Most Merciful a fast” (Qur’an 19:26), meaning silence. In Islamic jurisprudence, fasting is defined as abstaining from food, drink, marital relations, and other nullifiers from dawn until sunset with a sincere intention for Allah. Al-Qurtubi explains in al-Jāmiʿ li-Aḥkām al-Qurʾān that this legal definition reflects a deeper spiritual reality: fasting is a discipline of the body designed to awaken the soul (al-Qurṭubī, al-Jāmiʿ, 2:183). Ibn Kathīr emphasizes that fasting entails abstention from lawful desires—food, drink, and intimacy—with the exclusive intention of seeking Allah’s pleasure. The act therefore purifies the soul, refines character, and cleanses a person from blameworthy traits and corrupt inclinations (Ibn Kathīr, Tafsīr, 2:183). It is not hunger that is sought, but transformation. By temporarily suspending physical gratification, the believer learns mastery over desire, patience in adversity, and gratitude in abundance. The verse further states: “as it was prescribed upon those before you.” This phrase establishes continuity in divine legislation.
Fasting was not unique to the Muslim community but was also obligatory upon previous nations. Ibn Kathīr explains that this comparison serves as encouragement: just as earlier communities bore this obligation, Muslims should strive to fulfill it even more perfectly (Ibn Kathīr, Tafsīr, 2:183). He connects this to Allah’s declaration: “For each of you We have appointed a law and a clear path” (Qur’an 5:48), underscoring that while details may differ, the principle of obedience and divine testing remains constant. Early authorities differed regarding the exact nature of fasting among previous communities. Reports transmitted from Companions such as ʿAbdullāh ibn ʿAbbās and ʿAbdullāh ibn Masʿūd suggest that Muslims initially fasted three days each month before the obligation of Ramadan was revealed (Ibn Kathīr, Tafsīr, 2:183–184). Some narrations even indicate that fasting three days per month was practiced from the time of Nūḥ until it was superseded by Ramadan for this Ummah. Other scholars held that earlier communities were also commanded to fast Ramadan, though alterations occurred over time (al-Qurṭubī, al-Jāmiʿ, 2:183).
Ibn Kathīr reports from Ibn ʿAbbās—through ʿAṭāʾ al-Khurāsānī—that “those before you” refers particularly to the People of the Book (Ibn Kathīr, Tafsīr, 2:183). This interpretation situates Islamic fasting within the broader Abrahamic tradition. Abd al-Rahman al-Sa’di observes in Taysīr al-Karīm al-Raḥmān that Allah mentions this shared obligation as a reassurance: fasting is among the divine laws beneficial for humanity in every age (al-Saʿdī, Taysīr, 2:183). It is not an arbitrary burden but a universal means of spiritual refinement. The central aim of fasting is expressed in the phrase: “that you may attain taqwā (laʿallakum tattaqūn).” Taqwā encompasses God-consciousness, reverent fear, moral vigilance, and spiritual awareness. It is the inner quality that guards the heart from sin and aligns conduct with divine guidance. Fasting cultivates this state because it trains the believer to abstain from what is ordinarily lawful in obedience to Allah; consequently, abstaining from what is unlawful becomes easier.
“Fasting serves as a spiritual discipline that refines a believer’s character and willpower while fostering humility and gratitude. By exercising restraint, individuals heighten their God-consciousness (taqwā), ultimately achieving spiritual excellence and a closer relationship with the Divine.”
Ibn Kathīr explains that fasting narrows the pathways of Shayṭān by weakening physical desires and disciplining the self (Ibn Kathīr, Tafsīr, 2:183). This interpretation is supported by the well-known ḥadīth recorded in Sahih al-Bukhari and Sahih Muslim in which the Prophet ﷺ said: “O young people, whoever among you can afford it, let him marry, for it lowers the gaze and guards chastity; and whoever cannot, then let him fast, for it will be a protection (wijāʾ) for him” (al-Bukhārī, Ṣaḥīḥ, Kitāb al-Nikāḥ; Muslim, Ṣaḥīḥ, Kitāb al-Nikāḥ). In another narration, he declared: “Fasting is a shield” (al-Bukhārī, Ṣaḥīḥ, Kitāb al-Ṣawm; Muslim, Ṣaḥīḥ, Kitāb al-Ṣiyām). These traditions illuminate the psychological and moral dimensions of fasting: it is armor for the soul.
The spiritual significance of fasting is further elevated by the divine ḥadīth: “Every deed of the son of Adam is for him, except fasting; it is for Me, and I shall reward it” (al-Bukhārī, Ṣaḥīḥ, Kitāb al-Ṣawm; Muslim, Ṣaḥīḥ, Kitāb al-Ṣiyām). Al-Qurṭubī explains that fasting is uniquely sincere because it is a hidden act known fully only to Allah (al-Qurṭubī, al-Jāmiʿ, 2:183). Prayer and charity are outwardly visible; fasting, however, is concealed within the intention of the heart. One may abstain in solitude, unseen by others, purely for the sake of the Divine. Thus, fasting becomes a school of ikhlāṣ (sincerity), liberating the servant from ostentation and nurturing intimate awareness of Allah’s presence.
The Qur’an further describes fasting as “a limited number of days” (Qur’an 2:184). This phrase underscores divine mercy. Allah did not impose perpetual deprivation but confined fasting to specific, manageable days. The majority of scholars interpret these “counted days” as referring ultimately to the month of Ramadan, clarified in Qur’an 2:185 as “the month of Ramadan in which the Qur’an was revealed.” Ibn Kathīr notes that the legislation of fasting unfolded gradually, reflecting divine wisdom in preparing the community for spiritual discipline (Ibn Kathīr, Tafsīr, 2:184). Gradualism eased the burden and strengthened compliance.
Beyond legal obligation, Ramadan embodies a season of spiritual illumination. It commemorates the revelation of the Qur’an, linking fasting to reflection, recitation, and guidance. Hunger sensitizes the heart; thirst humbles the ego; nightly prayer softens the spirit. The believer becomes acutely aware of human fragility and divine generosity. Each sunset meal (iftār) transforms into a moment of gratitude; each pre-dawn meal (suḥūr) becomes an act of obedience. Through these rhythms, fasting cultivates mindfulness of time, dependence upon Allah, and empathy for the less fortunate.
The ethical implications of fasting are equally profound. The Prophet ﷺ warned that whoever does not abandon false speech and evil conduct, Allah has no need of his abstention from food and drink (al-Bukhārī, Ṣaḥīḥ, Kitāb al-Ṣawm). This ḥadīth reveals that fasting aims at moral reform. The restraint of the stomach must be accompanied by the restraint of the tongue, eyes, and limbs. Taqwā is not achieved through hunger alone but through comprehensive ethical discipline. Moreover, fasting nurtures social solidarity. Experiencing hunger fosters compassion toward the poor and motivates generosity. The obligation of zakāt al-fiṭr at the conclusion of Ramadan reinforces communal care. Thus, fasting harmonizes personal purification with social responsibility. It builds a community characterized by empathy, patience, and mutual support. In spiritual psychology, fasting weakens the dominance of the lower self (nafs) and strengthens the spirit (rūḥ).
By detaching from constant gratification, the believer discovers inner freedom. Desire, once controlled, becomes servant rather than master. This liberation is the essence of taqwā: conscious alignment with divine will rather than impulsive inclination. In summary, Qur’an 2:183 establishes fasting as a universal and transformative act of worship. Rooted in earlier revelations and perfected in Islamic law, it is prescribed to cultivate taqwā through self-restraint, sincerity, and moral discipline. Classical exegetes such as Ibn Kathīr, al-Qurṭubī, and al-Saʿdī concur that fasting is not merely physical deprivation but spiritual elevation (Ibn Kathīr, Tafsīr, 2:183–184; al-Qurṭubī, al-Jāmiʿ, 2:183; al-Saʿdī, Taysīr, 2:183). Fasting, therefore, stands as a sacred school of the soul. It refines character, strengthens willpower, deepens gratitude, and heightens awareness of Allah. Through hunger, the believer tastes humility; through restraint, he attains freedom; through obedience, he draws nearer to his Lord. In its culmination lies taqwā—the crown of spiritual excellence and the ultimate purpose for which fasting was ordained.
(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
