Dr Seyed Salman Safavi
London Academy of Iranian Studies – LAIS
Abstract
This article explores the multi-dimensional significance of Ramadhan in the Qur’an through the lens of structural and semantic analysis. It examines the etymology of Sawm (fasting) and the unique designation of Ramadhan as a focal point in the Qur’anic conceptual field. By synthesising jurisprudential, mystical, and psychological perspectives, the study demonstrates how fasting serves as a rigorous exercise in inhibitory control and spiritual rebirth. The analysis concludes that Ramadhan is not merely a period of legal obligation, but a “Divine Banquet” designed for the cognitive and moral transformation of the human soul.
Keywords
Ramadhan; Safavi; Semantic Structure; Islamic Psychological; Taqwa (Piety); Sawm (Fasting); Spiritual Rebirth; Inhibitory Control; Quranic Mysticism.
Introduction
The month of Ramadhan holds a central position in Islamic practice and theology, yet its depth is often obscured by a purely ritualistic focus. Within the Qur’anic discourse, Ramadhan serves as a focal word in a networked conceptual field that transcends its literal meaning of “burning”. This month maintains a longitudinal connection with the Divine and a latitudinal link with the individual’s renunciation of carnal desires.
This article aims to analyse the “Verse of Fasting” (2:183) and the “Verse of Ramadhan” (2:185) to uncover the structural and spiritual layers of this sacred time. By moving beyond the jurisprudential definition of abstention, the discussion incorporates the “Mystical Definition” of the ‘Arifin (Gnostics) and Islamic psychological insights into behavioural regulation. Ultimately, it frames Ramadhan as a transformative vessel for the Revelation of the Qur’an and a catalyst for the “New Birth” of the believer.
The Verse of Fasting (Ayat al-Sawm)
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ. (Al-Baqarah 2:183)
“O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Al-Baqarah 2:183)
Verse 183 of Surah Al-Baqarah is known as the Verse of Fasting (Ayat al-Sawm). (Safavi, 2017)
Etymology of the Name
This verse is so named because, upon its revelation, the practice of fasting was legislated and became obligatory for Muslims. The decree states: “O you who have believed, decreed upon you is fasting…” with the goal being the attainment of God-consciousness and piety (taqwa).
Lexicology
The word Sawm (صوم) originates from the root S-W-M (ص، و، م). Literally, it signifies abstaining from eating, remaining silent, or ceasing an action (Al-Farahidi, 1989). Scholars such as Ibn Faris and Raghib al-Isfahani suggest that the essence of Sawm is absolute restraint (imsak) from any action, whether it be eating, speaking, or moving. For instance, a horse that refrains from fodder or movement is linguistically described as Sa’im (Ibn Faris, 1984; Al-Isfahani, 1991; Mustafavi, 1982).
Terminology
- Jurisprudential Definition: In Islamic jurisprudence (Fiqh), fasting is defined as the act of abstaining—from the dawn call to prayer (Adhan al-Fajr) until sunset (Maghrib)—from nine specific acts that invalidate the fast, solely for the sake of obeying Allah’s command. These “invalidators” (mubtilat) include: eating and drinking, sexual intercourse, masturbation, attributing lies to God or the Prophet (PBUH) and his successors, allowing thick dust to reach the throat, immersing the entire head in water, remaining in a state of ritual impurity (janabah, hayd, or nifas) until dawn, liquid enemas, and intentional vomiting (Khomeini, 2003).
- Mystical Definition: In the terminology of the Gnostics (‘Arifin), fasting extends beyond legal requirements. It encompasses the protection of one’s inner being from spiritual sins, such as individual or social injustice, backbiting, slander, and heedlessness (ghaflah) regarding the Divine Presence.
Interpretation of the Verse
The phrase “as it was decreed upon those before you” indicates that fasting existed in previous nations, though the Qur’an does not specify the exact nature of their fast or which specific nations are meant. While the current Torah and Bible praise fasting, they do not present it as a legal obligation in the same manner. Nevertheless, Jews and Christians observe certain days of the year with various forms of fasting, such as abstaining from meat, dairy, or all food and drink.
The Qur’an explicitly mentions the “Fast of Silence” observed by Zakariyya (AS) and Maryam (AS). Specifically, Maryam’s vow during the birth of Jesus (AS) indicates that this form of fasting was recognized in her Shari’a:
“…‘Indeed, I have vowed to the Most Merciful a fast, so I will not speak today to [any] human.’” (Maryam 19:26)
One of the primary outcomes of fasting is the attainment of piety (Taqwa), as the verse concludes: “that you may become righteous” (Al-Baqarah 2:183). Fasting serves as a rigorous exercise in renouncing carnal desires (Tayyib, 1999). It refines the human soul, strengthens the will, and moderates one’s instincts. By voluntarily abstaining from food, water, and physical pleasure despite intense craving, the fasting person demonstrates the ability to take the reins of the “rebellious self” (nafs) and master their whims and passions.
The Verse of Ramadhan
The word “Ramadhan” appears only once in the entire Qur’an:
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ. (Al-Baqarah 2:185)
“The month of Ramadhan is that in which the Qur’an was revealed, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.” (Al-Baqarah 2:185)
Semantics
The month of Ramadhan is so named because it “burns away” sins (Majlisi, Bihar al-Anwar, vol. 55, p. 341).
In the Qur’an, Ramadhan serves as the focal word of a conceptual field. Through a networked connection, it conveys a profound meaning that transcends its literal definition. As a focal concept, Ramadhan maintains a longitudinal connection with “God” (worship and the spiritual journey towards Allah) and “Specific Time.” Latitudinally, it relates to the “Individual” on one hand, and the “Renunciation of Carnal Desires” on the other.
Other dimensions of this conceptual structure include “Fasting,” self-control, muraqabah (vigilance), self-purification, tahajjud (night prayer), “Worship,” “Proximity to God,” and “Supplication.” Within the Qur’anic discourse, Ramadhan carries a distinctly positive charge. Consequently, through its link to this conceptual network, Ramadhan signifies a specific period during which the individual—seeking proximity to God through worship—refrains from “external appetites” (such as eating, drinking, and sexual relations) and “internal carnal desires” (such as worldliness and egoism) as well as “evil deeds” (such as injustice, arrogance, and pride) during designated hours. (Safavi, 2019)
The Virtues of the Month of Ramadhan
Recognised as the most auspicious and excellence-filled month in Islam, it possesses various titles that reflect its unique merits:
- The Month of God: It is referred to as the “Month of Allah.” The Prophet Muhammad (PBUH) stated: “The month of Ramadhan is the month of God; therefore, remember God much therein” (Majlisi, Bihar al-Anwar, vol. 94, p. 77). This designation is an “honorific attribution” (idafah tashrifi), signifying that God bestows special grace and attention upon this month and those who fast within it (Al-Huvayzi, Tafsir Nur al-Thaqalayn, vol. 4, p. 400).
- The Month of the Qur’an: A primary characteristic of this period is being the “Spring of the Qur’an.” Imam al-Sadiq (AS) narrated: “Everything has a spring, and the spring of the Qur’an is the month of Ramadhan” (Kulayni, Al-Kafi, vol. 2, p. 630). It is the time of the Revelation. Some commentators note that God introduces the month through the Revelation of the Qur’an; thus, its true grandeur lies not merely in fasting, but in being the “vessel for the Revelation”—a Book containing the guidance, wisdom, and criteria for distinguishing truth from falsehood.
- The Month of Increasing Good Deeds: Rewards for righteous acts are exponentially multiplied. The Prophet (PBUH) said: “Ramadhan is the month of God… in which He increases good deeds and erases sins; it is the month of blessing” (Majlisi, Bihar al-Anwar, vol. 93, p. 340).
- The Month of Repentance: It is a time when repentance is accepted, and many are granted forgiveness. The Prophet (PBUH) described it as the month of returning to God, liberation from the Fire, and the attainment of Paradise. He exhorted believers to distinguish this month from others by avoiding sin and increasing their recitation of the Qur’an.
- The Month of Divine Banquet: In this month, the fasting person is a guest of God. The Prophet (PBUH) said: “O people! The month of God has approached you with blessing, mercy, and forgiveness… It is a month in which you have been invited to the banquet of God… Your breaths are [counted as] glorification (tasbih), your sleep is worship, your deeds are accepted, and your supplications are answered” (Saduq, Al-Amali, p. 94).
The Heart of the Month of Ramadhan
In various narrations, Laylat al-Qadr (The Night of Power) is identified as the “Heart of Ramadhan.” Imam al-Sadiq (AS) stated: “Indeed, the number of months in the Book of Allah is twelve… among these, the light and radiance belong to the month of Ramadhan, and the heart of the month of Ramadhan is the Night of Power” (Al-Kafi, vol. 4, p. 65). According to traditions, this night occurs during one of the three nights: the 19th, 21st, or 23rd of the month.
Ramadan: The Spiritual Rebirth of Humanity
New Birth
The holy month of Ramadan is the supreme month for practicing the journey towards the Beloved. In this precious month, with the opening of the gates of vast Divine mercy and the invitation of all fasting people to the banquet of the Truth, Divine blessings descend. Anyone, in any state, with a broken and longing heart, can return to the Intimate Companion (Hazrat-e Mounes), experience a new birth, and by bidding farewell to their dark past and beginning a new life, build a future filled with light, joy, dignity, and purity. Ramadan is the month of standing (Qiyam), the month of return, the month of repentance, the month of forgiveness and Divine mercy, the month of liberation from the fire of Hell, and the attainment of Paradise.
In the beginning of the well-known supplication for the days of Ramadan, it is stated:
“اَللّـهُمَّ هذا شَهْرُ رَمَضانَ الَّذي اَنْزَلْتَ فيهِ الْقُرآنَ هُدىً لِلنَّاسِ وَبَيِّنات مِنَ الْهُدى وَالْفْرقانِ، وهذا شَهْرُ الصِّيامِ، وَهذا شَهْرُ الْقِيامِ، وَهذا شَهْرُ الاِنابَةِ، وَهذا شَهْرُ التَّوْبَةِ، وَهذا شَهْرُ الْمَغْفِرَةِ وَالرَّحْمَةِ، وَهذا شَهْرُ الْعِتْقِ مِنَ النّارِ وَالْفَوْزِ بِالْجَنَّةِ، وَهذا شَهْرٌ فيهِ لَيْلَةُ الْقَدْرِ الَّتي هِيَ خَيْرٌ مِنْ اَلْفِ شَهْر”[i].
“O Allah, this is the month of Ramadan in which You revealed the Quran as guidance for mankind, and clear proofs of guidance and the criterion (between right and wrong). And this is the month of fasting, the month of standing (in prayer), the month of turning (to You), the month of repentance, the month of forgiveness and mercy, the month of liberation from the Fire and the attainment of Paradise…”(Qumi, Mafatih al-Jinan)
Characteristics of Spiritual Rebirth: Eight Indicators
1. Repentance (Tawbah): Six Conditions of Repentance
Based on Wisdom 409 of Nahj al-Balagha, when someone said “I seek God’s forgiveness” in the presence of Imam Ali (as), the Imam explained that seeking forgiveness is the degree of the Illiyyin (the exalted) and consists of six meanings:
{وَ قَالَ (عليه السلام) الِاسْتِغْفَارُ دَرَجَةُ الْعِلِّيِّينَ وَ هُوَ اسْمٌ وَاقِعٌ عَلَى سِتَّةِ مَعَانٍ: أَوَّلُهَا النَّدَمُ عَلَى مَا مَضَى، وَ الثَّانِي الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ إِلَيْهِ أَبَداً، وَ الثَّالِثُ أَنْ تُؤَدِّيَ إِلَى الْمَخْلُوقِينَ حُقُوقَهُمْ حَتَّى تَلْقَى اللَّهَ أَمْلَسَ لَيْسَ عَلَيْكَ تَبِعَةٌ، وَ الرَّابِعُ أَنْ تَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ عَلَيْكَ ضَيَّعْتَهَا فَتُؤَدِّيَ حَقَّهَا، وَ الْخَامِسُ أَنْ تَعْمِدَ إِلَى اللَّحْمِ الَّذِي نَبَتَ عَلَى السُّحْتِ فَتُذِيبَهُ بِالْأَحْزَانِ حَتَّى تُلْصِقَ الْجِلْدَ بِالْعَظْمِ وَ يَنْشَأَ بَيْنَهُمَا لَحْمٌ جَدِيدٌ، وَ السَّادِسُ أَنْ تُذِيقَ الْجِسْمَ أَلَمَ الطَّاعَةِ كَمَا أَذَقْتَهُ حَلَاوَةَ الْمَعْصِيَةِ؛ فَعِنْدَ ذَلِكَ تَقُولُ أَسْتَغْفِرُ اللَّهَ.}
“Imam Ali (as) said: Seeking forgiveness (Istighfar) is the degree of the Illiyyin (the exalted). It is a name applied to six meanings:
* First: Remorse over the past. * Second: Determination never to return to the sin again. * Third: Returning the rights of creatures to them so that you meet Allah in a state of purity, with no burden of consequence upon you. * Fourth: Specifically attending to every obligation (Faridah) that you previously neglected and fulfilling its right. * Fifth: Specifically attending to the flesh that grew from forbidden wealth (Suht) and dissolving it through sorrows until the skin touches the bone and new flesh grows between them. * Sixth: Making the body taste the pain of obedience, just as you made it taste the sweetness of disobedience.
It is only after these stages that you may say, ‘I seek God’s forgiveness’ (Astaghfirullah)”.
Remorse over the past.
Determination never to return to the sin.
Returning the rights of creatures to them so that you meet God in a state of purity.
Fulfilling every obligation (Faridah) that was previously neglected.
Dissolving the flesh grown from forbidden (Suht) means through sorrow until the skin touches the bone and new flesh grows.
Making the body taste the pain of obedience, just as it tasted the sweetness of disobedience.
2. The Quran as a Torch for Lifestyle
«قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ»(Surah Al-An’am, 6:162)
“Say: ‘Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds.'” (Surah Al-An’am, 6:162)
«تَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى، وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ» (Surah Al-Ma’idah, 5:2)
“Help ye one another in righteousness and piety, but help ye not one another in sin and rancour…” (Surah Al-Ma’idah, 5:2)
3. Righteous Speech
This involves “firm speech” (Qawlan Sadid), “gentle speech” (Qawlan Layyinan), and “kind speech” (Qawlan Maysuran). It means saying beautiful things to people, avoiding foul language, maintaining justice in speech, and avoiding shouting: “And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass.” (Surah Luqman, 31:19)
4. Practice of Self-Restraint
Restraining oneself from “foul speech” and “foul deeds” is a hallmark of human rebirth.
5. Muraqabah (Watchfulness)
Muraqabah is the practice of guarding the heart so that none, but God resides there and guarding one’s behaviour to ensure good deeds are performed while sins are avoided.
6. Divine Love (Ishq)
In the famous Hadith Qudsi, God says: “Whosoever seeks Me, finds Me; whosoever finds Me, knows Me; whosoever knows Me, loves Me; whosoever loves Me, becomes passionate (Ashiq) for Me… and I become his blood-money, and I Myself am his blood-money.” In the Quran, the word Hubb (love) is used: “But those of Faith are strongest in their love for Allah.” (2:165). Love for God and His friends purifies the human being. As Imam al-Baqir (as) narrated: “Is religion anything but love?”
7. Social Chivalry (Futuwwat)
Surah Al-Baqarah (2:177) provides a comprehensive definition of righteousness (Birr). It encompasses fifteen traits across three categories:
Faith: In God, the Last Day, Angels, the Books, and the Prophets.
Action: Establishing prayer, paying Zakat, giving wealth out of love to kin, orphans, the needy, and wayfarers.
Ethics: Fulfilling covenants and patience in hardship, poverty, and war (Safavi, 2022).
8. Activating Inner Faculties
Ramadan is the month for nourishing positive inner powers through dawn vigils (Sahar), night prayers (Tahajjud), supplication, remembrance (Dhikr), and intimacy with the Quran.
Five senses there are besides these five, those are like red gold, while these are like copper. The sense of the body eats the food of darkness, The sense of the soul pastures on a Sun. (Rumi, Mathnawi, Book 2)
A Psychological Analysis of Fasting: Behavioural Regulation and Cognitive Transformation
1. Behavioural Regulation and Inhibitory Control
In psychological terms, fasting is a systematic training in inhibitory control—the ability to suppress impulsive responses to physiological stimuli.
- Stimulus Control: The individual practices “absolute restraint” (imsak) from primary reinforcers like food and drink.
- Volitional Strength: By choosing to abstain despite “intense craving,” the subject strengthens the “will,” which in Islamic psychology is the mechanism for mastering the “rebellious self” (nafs).
- Behavioural Modification: Fasting functions as a “rigorous exercise” to moderate instincts and extinguish “evil deeds” such as injustice or arrogance.
2. Cognitive-Moral Development and Taqwa
Fasting results in a shift in the subject’s perceptual framework, moving from a self-centred state to a God-conscious state.
- Schema Restructuring: The “ultimate goal” of Taqwa (piety) represents a cognitive shift where the individual develops a “criterion” (Furqan) for distinguishing truth from falsehood.
- Metacognition (Muraqabah): The practice of “vigilance” (muraqabah) involves a high level of self-monitoring and awareness of one’s internal state in relation to the Divine Presence.
- Internalised Ethics: The “Mystical Definition” of fasting transitions from external compliance (legal fast) to the internalisation of moral values, protecting the “inner being” from spiritual “sins” like backbiting and “heedlessness”.
3. Perceptual and Temporal Psychology
The text highlights how the perception of time and environment affects psychological well-being.
- Temporal Sanctification: The month of Ramadhan is perceived as a “Specific Time” with a “positive charge,” influencing the individual’s “longitudinal connection” with the Divine.
- Environmental Cues: Being a “guest” in the “Divine Banquet” creates a supportive psychological environment where mundane acts, such as sleep, are perceived as “worship,” thereby reducing “hardship” and increasing “gratitude”.
- Peak Experiences: The “Night of Power” (Laylat al-Qadr) serves as the “heart” or focal point of this period, offering a heightened state of “light and radiance” for spiritual and psychological “transformation”.
4. Affective Processing and Emotional Catharsis
The semantics of Ramadhan suggest a process of emotional and spiritual “cleansing”.
- Catharsis: The name Ramadhan implies “burning away” sins, which can be viewed as the resolution of guilt and the removal of negative psychological “charges”.
- Repentance as Therapy: The “Month of Repentance” provides a structured period for self-reflection and “returning to God,” which facilitates “liberation” from negative states and the attainment of a “blessed” psychological state.
Conclusion
In conclusion, the Qur’anic presentation of Ramadhan reveals a sophisticated structure aimed at the holistic development of the human being. Through the practice of Sawm, the individual transitions from external compliance to an internalisation of Taqwa (piety) and Muraqabah (vigilance). The semantic analysis identifies Ramadhan as a unique “Specific Time” with a positive charge that facilitates the resolution of guilt and the strengthening of volitional power.
By adhering to the indicators of spiritual rebirth—such as sincere repentance, righteous speech, and social chivalry—the fasting person enters a “Divine Banquet” that fosters intimacy with the Truth. As the “Heart of Ramadhan,” the Night of Power (Laylat al-Qadr) serves as the ultimate focal point for this psychological and spiritual transformation. Thus, Ramadhan is established not as a month of hardship, but as a period of ease and mercy designed to guide humanity toward its highest potential.
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[i] قمی، شیخ عباس، مفاتیح الجنان، فصل ماه رمضان، قسم چهارم در اعمال روزهای ماه رمضان.