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The Economics of the Month of Ramadan
Author : Mufti Dr. Mahmood Mhidat
Date Added : 27-04-2025

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.

The blessed month of Ramadan is the month of goodness and blessings, a month whose virtues are immense and whose benefits are significant. These virtues and benefits are not limited to the devotional aspect alone; rather, they are also realized in the material – economic – aspect. This is achieved through its system of financial rulings, which reflect positive economic effects on individuals and societies, and this can be explained as follows:

First: Ramadan and the Redistribution of Wealth:

The redistribution of wealth in the Islamic economic concept means: deducting a portion of the wealth of the rich and returning it to the poor. Ibn 'Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) appointed Mu'aad (May Allah be pleased with him) as governor of Yemen, and at the time of his departure, he instructed him thus: "First of all, call the people to testify 'La ilaha illallah' (there is no true god except Allah) and that I (Muhammad) am the Messenger of Allah, and if they accept this (declaration of Faith), then tell them that Allah has enjoined upon them five prayers during the day and night; and if they obey you, tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor." [Agreed upon].

Moreover, Islam has legislated rulings that ensure the redistribution of wealth—income and earnings—and among these rulings are those prescribed during Ramadan: Zakat Al-Fitr, the compensation (Fidyah) for those unable to fast, and the expiation (Kaffarah) for engaging in intercourse during Ramadan. All these financial rulings are intended to redistribute income and earnings among members of society to achieve balance between their incomes and livelihoods. Allah The Almighty Says (What means): "What God has bestowed on His Apostle (and taken away) from the people of the townships,- belongs to God,- to His Apostle and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Apostle assigns to you, and deny yourselves that which he withholds from you. And fear God; for God is strict in Punishment." [Al-Hashr/7].

Thus, the redistribution of wealth during Ramadan is based on what the financial rulings of this blessed month imply in favor of the poor and needy. By acquiring these funds, the incomes and earnings of the deserving groups increase. This increase will naturally reflect positively on economic activity, by stimulating economic movement: When the poor and needy come into possession of new income, they will naturally head to the markets to purchase their needs and essentials. As a result, consumption will increase, and increased consumption leads to increased production, which in turn leads to more factory activity. Greater factory activity requires more workers, and workers deserve wages, and those wages will be re-injected into the markets, thus turning the wheel of the economic cycle. In addition to this, the amount of zakat will also increase due to the rise in the incomes and earnings of merchants and factory owners.

Second: Fasting and Health:

If a Muslim views Ramadan as a month of worship and drawing closer to Allah The Almighty — not as a month of indulging in excessive eating and drinking — this perspective will reflect positively on their health and well-being. Ramadan then becomes an opportunity to rid the body of many diseases that may otherwise harm it. This can be explained as follows:

Miqdam Bin Ma'dikarib (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) say: "No man fills a container worse than his stomach. A few morsels that keep his back upright are sufficient for him. If he has to, then he should keep one-third for food, one-third for drink and one-third for his breathing." [At-Tirmidhi]. In addition, it was reported from the Arab physician Al-Harith Bin Kaladah that he said:

"The stomach is the house of disease, and diet is the house of remedy."

[Kashf Al-Khafa/Vol. 2/P.94].

 

The meaning of these reports is that excessive eating leads to the development of certain diseases in a person due to the toxins, bacteria, and germs—collectively referred to as food waste—that the body may not be able to eliminate. Therefore, when a person consumes food three times a day over the course of eleven months, the body needs a period of rest for the stomach, as well as a chance to eliminate these harmful waste products. This can only happen during the month of fasting, when a person refrains from eating for 10 to 12 hours daily. By following the Sunna of eating, where one-third is allocated for food, one-third for drink, and one-third for air, this weakens the germs and even eliminates them, as some medical reports have indicated. Additionally, it helps rid the body of many toxins and harmful waste that have accumulated over the eleven months, and this moderation in food and drink reduces the risk of diseases.

Kisra (King of Persians) asked a doctor: "What is the disease for which there is no cure?" The doctor replied: "It is the act of eating food on top of food, as this has destroyed humanity and killed the beasts of the wilderness." When asked about a cure, the doctor said: "Moderation in everything." [Dalil Al-Falihin/Vol. 4/P.361].

It is narrated from Hudhayfah (May Allah Be Pleased with him) that the Prophet (peace be upon him) said: "Whoever eats less will have a healthy stomach and a purified heart, and whoever eats more will have a sick stomach and a hardened heart." Further, it is stated: "Do not kill your hearts with excessive food and drink, for the heart is like a fruit, just like a plant that suffers if it is given too much water." [Umdat Al-Qari/Vol. 30/P.315]. As for the statement "worse than his stomach," it is said to refer to the fact that excessive eating is the primary cause of most of the body's diseases. [Hashiya Al-Sindi /Ibn Majah/Vol. 6/P.336].

Thus, it can be said that fasting is a remedy for many diseases and ailments, and undoubtedly, this will lead to a reduction in the expenses spent on treatments. This, in turn, results in saving money, which will be spent elsewhere, whether in consumption or investment. All of this will contribute to stimulating the market, and subsequently boosting the economy, benefiting both individuals and society by expanding their means of livelihood.

Thirdly: Ramadan and Consumption Rationalization:

The natural state of a person is to be rational and prudent in their consumption, consuming only what is necessary and avoiding wastefulness and extravagance. Allah, The Almighty, Says (What means): "O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for God loveth not the wasters.." [Al-A'raf/31]. Hence, it is wise for a Muslim to maintain moderation in their consumption, neither being stingy nor wasteful. Moreover, Allah, The Almighty, Praises those who are balanced in spending (What means): "Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes)" [Al-Furqan/67]. This behavior should be upheld in all circumstances, but in Ramadan, it should be even more applied, as Ramadan is a month of worship and seeking closeness to Allah, not a month of indulgence and variety in food and drink.

Hence, if the behavior of all individuals in the nation is rational and prudent in their consumption and spending during this blessed month, it will reflect positively on them, leading to an expansion of the living standards for all segments of society, especially the poor. Economically, the philosophy behind this is that a reduction in consumption helps maintain the natural prices of necessities. On the other hand, an increase in consumption—reaching the level of wastefulness and extravagance—leads to a rise in prices, which in turn results in the concentration of wealth. This happens due to the large profits traders will make from the excessive price hikes. Moreover, it leads to the scarcity of essential goods in most markets, with luxury items replacing them. Traders will control what goods are brought into the market and the prices at which they are sold. This will undoubtedly result in a reduced quality of life for those with fixed incomes and the poor.

Thus, individuals' adherence to proper consumption behavior, guided by Islamic principles, without excessiveness or wastefulness, will reflect positively on them, leading to well-being and a greater quality of life.

All praise is due to Allah, The Lord of all The Worlds.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on discharges two or three days before the expected period of menstruation and the light-colored blood accompanying it? Must the woman abstain from prayer during this period?

If the total duration of these blood-tinged discharges reaches a day and a night (24 hours) or more, it is considered menstruation. If their total does not exceed 24 hours, it is not considered menstruation but is irregular bleeding (dam al-fasad). Each woman has specific cases for which she should ask the scholars. And Allah the Almighty knows best.

Does touching women temporarily forbidden in marriage nullify ablution?

It is prohibited to touch, or to shake hands with such women as they are considered strangers, and doing so nullifies ablution.

What is the meaning of the word aqiqah?

 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah in its linguistic sense refers to the hair upon the head of a newborn at the time of birth.
In its Sharī'ah sense, it refers to the livestock that is slaughtered on behalf of a newborn child.
And Allah Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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