One could say Ramadan commemorates the tanzeel or sending down of the Qur’an, which occurred on the “Night of Power” or Laylat-ul-Qadr, a night the Quran describes as “better than a thousand months.” One fasts from the first thread of light of dawn until what the Qur’an mentions as “layl” or night, but which is usually interpreted as the first darkness, or sunset, although some wait longer to be sure it is really night. The fast includes not only food and drink (including water), but also abstention from profanity, smoking, sexual relations, and any other “impiety” such as lying, stealing, or fighting. War is prohibited except in actual self-defense. It is a sacred month, one of four, and the most sacred of all.
One of the most eloquent modern discussions on Ramadan is by Seyyed Hossein Nasr, here. The sheer eloquence of this explanation of Ramadan’s significance is worth reading repeatedly, as it summarizes the levels of worship in a clear and comprehensive way:
Certain truths are by nature evident and need not be discussed in normal circumstances.
But, in a day and age when the most evident truths are shrouded by the clouds of doubt and questioned, one is forced to discuss even the most obvious of them.
One such truth is the necessity for an ascetic element in human life. Without an element of self-denial and asceticism no religion and therefore no human culture is possible.
One must withdraw occasionally from the full life of the senses even in order to be able to enjoy the fruit of sensual perception.
As the Taoist saying affirms, it is the empty space of the wheel which makes the wheel. It is only a certain degree of restraint from the material objects of the senses that makes even the life of the senses balanced, not to speak of making possible an opening in the human soul for the spiritual life.
One such practice of restraint is fasting, promulgated in Islam as obligatory for the month of Ramadan and recommended for other periods of the year. As the Holy Qur’an asserts, it is a practice which existed in older religions and in Islam it was only revived and institutionalized in the form of the sawm of Ramadan.
“But the most difficult aspect of the fast is the edge of the sword of abstention directed toward the carnal soul, the al-nafs al-ammarah of the Holy Qur’an…”
Fasting during this month possesses, of course, many social and external benefits and features which have been discussed often and in fact even somewhat overemphasized in certain quarters, where the chief virtue of fasting is reduced to charity towards the poor.
This element of charity is, of course, there but like all true charity it becomes spiritually significant only when it is directed towards God. And in fasting it is the obeying of the Divine Will which has as its fruit charity towards the poor and the needy and an actual participation in their hunger and thirst.
But the most difficult aspect of the fast is the edge of the sword of abstention directed toward the carnal soul, the al-nafs al-ammarah of the Holy Qur’an.
In fasting, the rebellious tendencies of the carnal soul are gradually dampened and pacified through a systematic submission of these tendencies to the Divine Will, for at every moment of hunger the soul of the Muslim is reminded that it is in order to obey a Divine command that the passions of the carnal soul go unheeded. That is also why the fast does not include only food but also abstention from every form of lust and carnal passion.
As a result of this systematic restraint, the human soul becomes aware that it is independent of its immediate natural environment and conscious that it is in this world but not of it.
A person who fasts with complete faith becomes aware very rapidly that he is a pilgrim in this world and that he is a creature destined for a goal beyond this material existence. The world about him loses some of its materiality and gains an aspect of “vacuity” and transparence which in the case of the contemplative Muslim leads directly to a contemplation of God in His creation.
The ethereal and “empty” nature of things is, moreover, compensated by the appearance of those very things as Divine gifts. Food and drink which are taken for granted throughout the year reveal themselves during the period of fasting more than ever as gifts of heaven (ni’mah) and gain a spiritual significance of a sacramental nature.