Islamonweb

When Muslims embrace the fast during Ramadan, the initial image that comes to mind is abstaining from food and drink from dawn until sunset. Yet the Qur’an and the sayings of the Prophet صلى الله عليه وسلم paint a much richer picture of fasting, urging believers to turn physical restraint into spiritual elevation. In Surah al-Baqarah (2:183), Allah proclaims: ‘O you who have believed, fasting is prescribed for you as it was prescribed for those before you, so that you may attain taqwa (God-consciousness).’ Rather than a mere exercise in hunger management, this verse teaches that fasting is fundamentally about refining one’s character and drawing closer to Allah.

The Prophet صلى الله عليه وسلم, in explaining the unique nature of fasting, underscored that every deed can be multiplied many times over, yet fasting remains ‘for Allah’ in a special sense—hinting at the profound intimacy it fosters between the believer and the Lord. Another hadith, however, warns, ‘Perhaps a fasting person gains nothing from his fast but hunger.’ If a Muslim fasts yet indulges in harmful behaviors—like lying, backbiting, or neglecting moral responsibilities—that month-long abstention may lose its deeper purpose. The Prophet صلى الله عليه وسلم even said, ‘Whoever does not abandon false speech and acting upon it, Allah has no need for his abstaining from food and drink.’ In other words, ignoring moral and ethical dimensions can leave one with only an empty stomach, rather than a purified heart.

Fasting as a Means to Moral Refinement

Ramadan is a collective reminder that restraint extends beyond the realm of food. The ‘tongue’ is a prime example. The Qur’an in Surah al-Ḥujurāt (49:12) condemns backbiting, equating it to devouring the flesh of one’s own dead brother—a viscerally powerful image. Imam al-Ghazālī described the tongue as a decisive element in spiritual success: if we cannot control our speech, we risk undermining all other good deeds. One practical approach is to train ourselves to replace every negative comment with multiple positive remarks, consciously redirecting conversations and refining our social interactions. This process resonates with the entire aim of fasting, which the Prophet صلى الله عليه وسلم stated must include restraint from ‘false speech and acting upon it’ if we hope to gain Allah’s acceptance.

The eyes and ears deserve similar diligence. In Surah an-Nūr (24:30), Allah commands believers to ‘lower their gaze,’ implying that we should guard ourselves not only from unlawful images but also from the mental and emotional clutter that can follow. Shaykh Yusuf al-Qaradawi refers to this as ‘monthly discipline’—training ourselves to close a tab or exit a conversation if it’s spiritually detrimental. By refraining from harmful content, believers free their minds from needless distractions, reinforcing sincerity in worship. This calls to mind the insight of Ibn al-Qayyim, who taught that fasting tames one’s lower desires, enabling the spirit to thrive.

At the heart of all these efforts is the cultivation of a pure and sincere heart. The Prophet صلى الله عليه وسلم said, ‘Beware! There is a piece of flesh in the body; if it is sound, the entire body is sound…’ (Bukhārī, Muslim). By cleansing our hearts of envy, pride, and anger, fasting can achieve its lofty goal: drawing us nearer to Allah. A helpful nightly practice is to spend a few moments reflecting on any harmful emotions that may have surfaced during the day, seeking forgiveness and planning improvements for the next morning.

Practical Steps for a Meaningful Fast

First, we might set tangible goals for communication: for instance, replacing an impulsive negative statement with a brief word of praise or gratitude. Likewise, limiting social media usage can help us avoid toxic exchanges or misleading content. Simply resolving to “scroll less” and “reflect more” can be transformative.

Second, it’s beneficial to involve family and friends, since Ramadan’s spirit of community fosters consistent reminders about moral behavior. Sometimes a simple ‘no-complaint day’ or a ‘digital detox hour’ can reorient everyone’s focus toward gratitude, remembrance (dhikr), and Qur’an recitation.

Third, we can incorporate small acts of worship into our routine. Even a little extra Qur’an after each prayer, or an added moment of istighfār (seeking forgiveness), cements the link between abstaining from food and strengthening our bond with Allah. The Prophet صلى الله عليه وسلم said that the most beloved deeds to Allah are those done consistently, however small. This principle resonates in Ramadan and can easily extend beyond.

Carrying These Virtues Beyond Ramadan

A concern many share is what happens once the month of Ramadan ends. If the fast is truly about moral improvement, how do we avoid slipping back into old patterns of heedlessness? A good starting point is to maintain the discipline of occasional fasts, such as on Mondays and Thursdays, or on the ‘white days’ (Ayyām al-Bīḍ). These small measures keep the sense of restraint and taqwa alive. Another step is continuing beneficial spiritual habits: short Qur’an recitations, daily adhkār, or attending even a small weekly study circle.

We should also remember the Qur’anic call to ‘cooperate in righteousness and piety’ (Qur’an 5:2). Finding a group of like-minded individuals—whether family, peers at the mosque, or an online community—creates accountability for ongoing growth. Group efforts to revive Ramadan’s ethos might include monthly iftar gatherings (even outside of Ramadan), short volunteer projects, or donation drives that replicate the generosity so common in the fasting month.

The goal is simple: ensure that Ramadan’s emphasis on sincerity, humility, and self-restraint does not expire with the sighting of the Shawwāl crescent. The Prophet صلى الله عليه وسلم frequently reminded his companions that acts of worship and good character are not bound to a single occasion but form the essence of Muslim life. By preserving these virtues, Ramadan becomes more than a fleeting period of hunger—it stands as a gateway to year-round transformation.

About the author 

Dr. Mohamed Aslam Akbar Hasani, an Assistant Professor in Shariꜥah Sciences at the Department of Economics, Kulliyyah of Economics and Management Sciences at International Islamic University Malaysia (IIUM) currently teaches undergraduate and postgraduate courses in Islamic commercial jurisprudence, Islamic economics and conducts research on the classical works of Muslim scholarship in economic thought, Waqf creation for food security and Maqasid al-Shariah based developments.