Bismillah.
Imam Al-Hasan Al-Mujtabā (a) said: O people, he who advises for God’s sake and betakes His sayings as guidance will surely be led to the most upright way and God will grant him success to the right guidance and will direct him to the best. The disciple of God is certainly secured and preserved while His enemy is surely fearful and disappointed. Be cautious of God by very much mention of Him, fear Him by means of God-fearing, and approach to Him through obedience to Him, for He is surely near and replying. (Harrānī, Tuhaf al-‘Uqūl)
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يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
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 God-conscious.
(Sūrat al-Baqarah No. 2, Āyat 183)
The above verse from Sūrat al-Baqarah is well-known and often quoted in the context of the obligation of fasting in the holy month of Ramadan. It highlights two key points: that fasting was also prescribed in previous religious traditions and that its ultimate purpose is to cultivate piety (taqwā).
To better understand the depth of this verse, let us examine its key terms. The word kutiba is a passive verb derived from the root kataba, which commonly means “to write.” However, in various Quranic verses, it is used as a kināyah (metonymy) to signify a divine decree. For instance, in Sūrat al-Mujādilah, verse 21 (Q 58:21), it refers to a definite command of Allah, while in this verse, it denotes an obligation made binding upon the believers. The term siyām (fasting) originates from an Arabic root meaning “to refrain,” particularly from something naturally desirable. In its pre-Islamic usage, this word extended beyond abstaining from food and drink. For example, in the story of Lady Maryam (a), she is commanded to undertake a sawm (fast) in the form of a vow of silence:
فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا
Then if you see any human, say, ‘’Indeed I have vowed a fast to the All-beneficent, so I will not speak to any human today.’’ (Q 19:26)
Thus, the essence of fasting is not merely physical deprivation, but rather a conscious renunciation of worldly pleasures for a higher purpose.
This Quranic verse also reveals a profound reality: fasting, in its broader sense of self-restraint, has long been a path to spiritual elevation. A study of other religious traditions confirms this:
– Christianity: Lent is a 40-day period of fasting, prayer, and repentance before Easter. Many Christians abstain from meat, dairy, or personal indulgences during this time.
– Judaism: Yom Kippur, the Day of Atonement, is a 25-hour fast marked by complete abstention from food and drink as an act of repentance.
– Hinduism, Buddhism, and Jainism: These traditions also emphasize fasting as a means of purification, with practices such as Ekadashi, Navaratri, and the rigorous fasting of Jain monks.
Such widespread practices highlight that fasting is not merely a ritual—it is a timeless human inclination toward discipline and self-purification. Beyond religious traditions, man’s innate nature also affirms this truth. When seeking to ascend spiritually, he instinctively realizes the need to restrain his desires. The world, with all its attractions, can distract him from his true purpose. By fasting, he reclaims control over his body and directs his soul toward a higher goal. Imam Ali (a) beautifully describes the spiritual effects of fasting: so that [God] relieves their body parts [from sins], makes their eyes humble, makes their souls lowly and meek, and brings their hearts down [from seeking superiority] (Nahj al-Balāghah, Sermon 192).Fasting is thus a training ground, where the body is disciplined, and the soul is refined.
As we enter the second half of the month of Ramadan, we ask Allah to help us value this divine opportunity. May He grant us the ability to fast in a manner that we may attain self-control, taqwā, and true nearness to Him.
Resources: ‘Allāmah Tabātabā’ī, Al-Mīzān.