In the name of Allāh, the Most Gracious, the Most Merciful.

This article explores the profound spiritual dimensions of Ṣawm (fasting) in Islām, delving into its inner realities and transformative potential. It draws upon classical Islamic texts and spiritual insights to illuminate the different levels of fasting and their impact on the heart and soul.

Ṣawm has been made farḍ during the month of Ramaḍān for the Ummah of Rasūlullāh ﷺ through the āyah:

The purpose of fasting is mentioned in another āyah wherein Allāh states:

Imām al-Qurṭubī رضي الله عنه mentions in his Tafsīr that by “attain piety” it refers to the weakening of desires, which is caused by abstaining from food, and which in turn results in a reduction of disobedience. Imām al-Rāzī explains this verse by stating that fasting increases taqwā by breaking and suppressing one’s desires, as it deters arrogance and pride. Fasting destroys these vices by reminding us of our absolute dependence. When a single day of abstaining from seemingly insignificant necessities such as food and drink renders the body weak, it becomes evident what our state would be without the help and mercy of Allāh.

In Iḥyāʾ ʿUlūm al-Dīn, Imām al-Ghazālī رضي الله عنه mentions three levels of Ṣawm.

This is to withhold the body and the private parts from fulfilling their desires. This comprises the fiqhī definition of Ṣawm, i.e. to abstain from eating, drinking, and marital relations from Subḥ Ṣādiq until sunset. It is the bare minimum required to fulfil the farḍ; however, spiritually, it is not sufficient.

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This is to protect the ears, eyes, tongue, hands, feet, and all other limbs from disobeying Allāh سُبْحَانَهُ وَتَعَالَى. All Muslims must strive at least to fulfil this type of fast. The ultimate goal of fasting and all other ʿibādāt is to attain the pleasure of Allāh; so how can this purpose truly be achieved if one does not protect one’s limbs from going against His commands?

Imām al-Ghazālī رضي الله عنه mentions six matters regarding Ṣawm al-Khuṣūṣ:

• To restrict the eyes from seeing that which is disliked by Allāh and from seeing that which diverts one’s attention away from Him.

• To restrict the tongue from engaging in backbiting, slander, lying, and obscenities, and to keep it occupied with the remembrance of Allāh and the recitation of the Noble Qurʾān.

• To restrict the ears from hearing that which is prohibited, such as music and obscenities. Imām al-Ghazālī explains that not only are certain things unlawful to listen to, but whatever is unlawful to speak is likewise unlawful to listen to. He cites the ḥadīth in which the Messenger of Allāh ﷺ states: “The one who backbites and the one who listens are both partners in sin.” That is, it is a sin not only to backbite but also to listen to it willingly.

• To restrict the hands, feet, and other limbs from committing sins or even makrūh acts. He mentions that a person who fasts throughout the day yet does not abstain from evil is like a person who refrains from taking excessive medicine out of fear of harm but then turns to drinking poison.

• To refrain from eating excessively at the time of ifṭār such that the stomach becomes full. He explains that the purpose of fasting is to keep the stomach empty, as a full stomach strengthens the nafs and makes it more difficult to reject unlawful temptations. If, after fasting for the whole day, a person eats more than they normally would, then they have achieved nothing but strengthening their nafs even more than if they had not fasted at all. He further states that it is from the etiquette of fasting not to sleep excessively during the day, so that hunger and thirst are felt and the heart is purified. One should remain in a state of moderated intake even during the night, so that it becomes easier to worship Allāh, as the weakened nafs will be unable to deter the muttaqī from completing the sunan and nawāfil, thereby attaining the pleasure of Allāh.

• To keep the heart between fear and hope after ifṭār, since a person does not know whether their fast has been accepted or rejected in the court of Allāh. Nevertheless, one must maintain hope in the mercy of Allāh. He mentions that this should be the state of the believer after every act of worship.

There is a ḥadīth narrated from Abū Hurayrah رضي الله عنه in which the Messenger of Allāh ﷺ mentions that there are many people who gain nothing from their fast except hunger and thirst. This ḥadīth demonstrates that the purpose of fasting is not merely to abstain from food and drink; rather, it is to purify the inner self and to refrain from disobedience to Allāh. For this reason, it is essential not only to complete Ṣawm al-ʿUmūm, but to strive to attain Ṣawm al-Khuṣūṣ.

This is the fast of the heart and mind: to remove all thoughts and worries unrelated to Allāh and to focus solely upon Him سُبْحَانَهُ وَتَعَالَى. This is the fast of the Prophets and the Awliyāʾ.

In al-Risālah al-Qushayriyyah, Imām al-Qushayrī رضي الله عنه mentions that hunger is one of the pillars of mujāhadah. Mujāhadah refers to weaning the nafs from its habits and compelling it to oppose its whims at all times.

Fasting is a key component of mujāhadah, as the nafs gains strength from comfort and indulgence. Through fasting, the body experiences discomfort and the nafs is weakened, making it easier for a person to engage in sincere worship of Allāh without being distracted by desires. Depriving the body of food and water helps to remove the veil that obstructs complete khushūʿ (concentration) in ʿibādah. Ṣawm is a means through which a person can purify the heart and strengthen the connection they feel with their Creator.