Revitalising the Ramadan Fast
By KH Asep Saefulloh, Head of Pesantren Qolbun Salim Duren Mekar Bojongsari and Permanent Lecturer at the Faculty of Sharia, Islamic University of Depok
JAKARTA — The revitalisation of the Ramadan fast refers to the effort to reinvigorate, strengthen, and renew the meaning and purpose of fasting so that it does not merely remain an annual ritual of formality, but truly brings tangible impact to one’s spiritual and social life.
Fasting is not limited to restraining one’s desires and passions. The Ramadan fast is not merely about enduring hunger and thirst; it is a spiritual revitalisation aimed at training self-control and avoiding sinfulness, thereby guarding oneself against all that is displeasing to Allah — whether committed by the eyes, the tongue, the ears, or other parts of the body.
Guarding oneself from uttering frivolous words, and from listening to what Allah has forbidden, falls within the broader meaning of fasting. Restraining one’s desires and passions is indeed sufficient for scholars of Islamic jurisprudence (fiqh) to fulfil the conditions for a valid fast. However, scholars of wisdom interpret the validity of fasting as something far greater.
For Muslims observing the Ramadan fast, it is essential to understand the true nature of fasting and its levels. Let us not be among those described by the Prophet Muhammad (peace be upon him) in his words: “How many people fast yet gain nothing except hunger and thirst.” (Narrated by Ibn Majah, No. 1690). In truth, the wisdom of fasting lies in the emergence of piety (taqwa) within a Muslim, for fasting accustoms a Muslim to fear Allah both in private and in public.
Fasting can bring about a “spiritualisation of the physical” or a “faithful mastery of desire.” Faith governs desire, the spirit governs the body, enabling one to guard against all that displeases Allah — whether committed by the eyes, the tongue, the ears, or other parts of the body. Guarding oneself from uttering frivolous words and from listening to what Allah has forbidden falls within the broader meaning of fasting.
Restraining one’s desires and passions is indeed sufficient for scholars of jurisprudence to fulfil the conditions for a valid fast. However, scholars of wisdom interpret the validity of fasting as something beyond that. A valid fast is one that is accepted.
An accepted fast is one whose purpose is achieved. What, then, is the purpose of fasting? It is to embody the finest character — the character of the angels, the character of the prophets, above all the Prophet Muhammad (peace be upon him). In line with this meaning, there is a hadith in which the Prophet said: “Five things can invalidate a person’s fast: lying, backbiting, sowing discord, false oaths, and gazing with lust.”
Not one of these five involves eating, drinking, or marital relations. Yet why can they invalidate a person’s fast? This relates to the meaning of validity itself — the realisation of fasting’s purpose, namely noble character, within the person who fasts. If someone has fasted validly, then when confronted by another who provokes a quarrel or merely insults them, they will simply say to themselves: “I am fasting.”
It is for this reason that the scholar bearing the title Hujjatul Islam, Imam Al-Ghazali, explained three levels of fasting during Ramadan. The following is his explanation from the book Ihya Ulumuddin: Know that fasting has three levels: (1) The fast of the common people, (2) The fast of the distinguished, and (3) The fast of the most distinguished.
The Fast of the Common People consists merely of restraining the stomach from food and drink and the private parts from lustful desire or the urge for sexual intercourse. This is the fasting of the ordinary class.
The Fast of the Distinguished consists of restraining the hearing, sight, tongue, hands, feet, and all bodily limbs from various sins. This belongs to the special class.
The Fast of the Most Distinguished is the fasting of the heart from worldly ambitions, worldly thoughts, and restraining oneself from anything other than Allah. This level encompasses the levels above it and is further perfected by fasting of the heart from all outward and inward desires. This is the most distinguished level of fasting.
May we be among the distinguished who receive the pleasure and forgiveness of Allah, and not merely endure hunger and thirst. As explained above, this is why the revitalisation of the Ramadan fast is so important, encompassing several key aspects:
Purification of the Soul and Enhancement of Spirituality: Fasting becomes an opportunity to cleanse oneself of sins and errors, and to strengthen one’s relationship with Allah through more intensive worship such as prayer, remembrance (dhikr), and recitation of the Quran.
Self-Control and Discipline: Revitalisation means training oneself not only to endure hunger and thirst, but also to restrain oneself from wrongdoing, anger, envy, and frivolous speech, thereby forming a more disciplined and patient character.
Enhancement of Social Concern: Fasting serves as a reminder of the condition of those in need, thus awakening empathy and encouraging Muslims to be more generous and caring towards others, both materially and non-materially.
Transformation of Values in Daily Life: The primary aim of revitalisation is to ensure that the positive values acquired during Ramadan are internalised and consistently implemented beyond the month of Ramadan, so that the fast does not pass without profound meaning.
In summary, the revitalisation of the Ramadan fast is about restoring the essence of fasting as a means of attaining the highest degree of piety (taqwa) — reaching the level of the distinguished or most distinguished fast, rather than merely fulfilling an obligation. Wallahu a’lam.