It is historically acknowledged that Ramadan is a month of victories; while many people consider Ramadan a time of rest, relaxation, reduced working hours, lessening tasks, postponing heavy work until after Ramadan, and engaging in lighter activities—despite people, especially Muslims, doing so—history has recorded for us the victories of Muslims during Ramadan.

We have seen the Battle of Badr, which marked a turning point in the history of Muslims, on the 17th of Ramadan 2 AH; the Conquest of Mecca (20th of Ramadan 8 AH); the Battle of al-Qadisiyyah (15th of Ramadan 16 AH) led by Sa'd ibn Abi Waqqas; the Conquest of Andalusia (92 AH) led by Tariq ibn Ziyad; Battle of Sagrajas which took place in the south of present-day Spain (479 AH); the Battle of Ain Jalut (685 AH) led by Sultan  al-Malik al-Muẓaffar Sayf ad-Dīn Quṭuz and the experienced military commander Baybars; and the Battle of Hattin (584 AH) led by the great commander Saladin.

Then came the October 6 War of 1973 (10 Ramadan 1393 AH), during which the Arab Muslim forces were able to achieve victory over the usurping Zionist forces. The Arab armies crossed the Suez Canal and shattered the myth of the "Israeli" invincible army, and, thanks to God, they demolished the "Bar Lev Line"... until the Battle of "Al-Aqsa Flood" came.

The battle of "Flood of Al-Aqsa"

The Arab Muslim nation remained for nearly half a century; they abandoned jihad and followed the tails of cattle, engaging in deceitful transactions. Consequently, Allah decreed humiliation upon them, as is confirmed by what was reported by Abu Dawood, Al-Tabarani, and others in their chains of narration, from Abdullah ibn Umar, that the Prophet, peace be upon him, said: ( If you sell anything on credit to anyone, on the condition that you will buy it back for a lower price (al-'Einah), take hold of the tails of cattle, become pleased with agriculture and give up Jihad - Allah will make disgrace prevail over you and will not remove it from you till you return to your religion.) (1)

Ramadan is a month of victories: Badr, the Opening of Mecca, Qadisiyyah, Battle of Sagrajas, Ain Jalut, Hattin, and October 6th.

The nation remained for half a century neglecting jihad in the way of Allah, engaging in usury, even outright usury, and it still persists, until a blessed group arose in Jerusalem and its surroundings. Abu Umamah Al-Bahili reported that the Messenger of Allah, peace be upon him, said: ( A group of people from my Umma will continue to obey Allah's Command, and those who desert or oppose them shall not be able to do them any harm. They will be dominating the people until Allah's Command is executed, they said: O Messenger of Allah, where are they? He said: "In Bayt al-Maqdis and the vicinity of Bayt al-Maqdis.) (2)

This group washed away this shame, on behalf of the nation, in reviewing its religion. They confronted the fiercest enemy in its history—an enemy that has painted an image of invincible strength for itself, an army that cannot be defeated, and a nuclear arsenal that no one can dare to confront or stand against; not to mention its struggle and the humiliation it faced, as well as the disgrace it brought upon itself in front of the entire world.

On October 7, 2023, the resistance brigades restored the balance of the nation, renewed its connection to its creed and faith, strengthened its bond with the Book of its Lord and the Sunnah of its Prophet, and reawakened its deep awareness of its history and civilization. This also reinforced its self-confidence and corrected many concepts that had been stagnant for half a century, which were often erroneous on multiple levels and in several areas.

A group of soldiers, no more than 1,500 Mujahideen, all came out without a single one hesitating when the leadership approached them about the matter. They emerged from underground to the surface and struck the enemy a blow that left it dizzy, and it still has not recovered from the effects of that blow. Moreover, the Zionist world was dealt a fatal blow, so it brought all its cavalry and infantry, its wealth and supplies, its visits, and its material and moral support, and spent hundreds of millions of dollars on the enemy. Yet, the truth of Allah's saying is evident in all of this: (Surely the disbelievers spend their wealth to hinder others from the Path of Allah. They will continue to spend to the point of regret. Then they will be defeated, and the disbelievers will be driven into Hell,) (Al-Anfal:36)

The nation remained for half a century neglecting jihad until a blessed group in Jerusalem rose up and confronted the fiercest enemy in its history.

Sheikh Abdul Rahman Al-Sa’di says: “That is: They will expend this wealth, and it will be easy for them due to their adherence to falsehood and their intense hatred for the truth, but it will be a source of regret for them; meaning: remorse and humiliation, and they will be defeated so that their wealth and what they had hoped for will be lost, and they will be punished in the hereafter with the severest punishment. Therefore, he said: (the disbelievers will be driven into Hell) That is: they are gathered to it, to taste its torment, and that is because it is the abode of filth and the wicked.

Ramadan in the Shadow of the Flood

A month has passed since the "Al-Aqsa Flood" battle, and Palestine and the nation are still facing this severe ordeal, in which challenges have manifested. The fighters remain steadfast on their frontlines, while the Muslim peoples respond to this blessed jihad to the best of their ability, despite their hands being shackled by the constraints of tyranny and the prevention of support. The nation has mobilized as much as it could, collecting whatever funds it was able to, and showing solidarity to the extent of its capacity amidst the confines of the "Sykes-Picot" borders that have divided the nation and erected barriers and walls to prevent the concept of "one nation" from being a practical embodiment on the ground.

In this year (Ramadan 1446 AH), a ceasefire has begun, and its implementation is underway on the ground. What is our duty in light of what we have experienced and what we see today?

Our duty is to embark on a new flood, of a different kind. If the fighters have initiated an armed surge, representing the nation in the best possible way through their weapons, offering their souls and blood, and enduring their sufferings and hardships, and continue to do so, it is our obligation to initiate another flood, which is the flood of support and assistance. It is the flood of fulfilling the duty of solidarity, help, and backing, embodying what was narrated by al-Bukhari and Muslim in their chains of transmission from Abdullah ibn Umar, that the Prophet, peace be upon him, said: (A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection ) (4)

If the fighters have carried out an armed flood, then it is our duty to carry out another flood, which is aid and support.

Gaza calls upon Muslims in the east and the west of the earth, and indeed it calls upon all of humanity to fulfill their humanitarian duty towards the shattered Gaza, where the enemy has left no standing structure, but has destroyed it and turned it into ruins. And although it could not break the power of faith, the bond of Islam, and the meanings of honor and struggle that we witnessed on the platforms of prisoner exchanges — a soaring spirit, proud dignity, and resilience against the wounds they endured — it did not diminish the strength of their faith or the steadfastness of their religion.

Gaza today needs support, reconstruction, assistance, and endorsement; because we will witness a renewal of this battle again in the coming days – as seems evident from the enemy's actions, statements, and those assisting them. Therefore, it is our duty to stand by them and support our cause and theirs, and not to abandon or betray them; for this has a significant impact on pushing them forward, strengthening their resolve, and reassuring them that they have brothers who will not leave them and will not abandon them. This reinforces their spirits and strengthens their determination in confronting this enemy. Whoever points to good is like one who does it, and whoever leaves a warrior with good among his family has participated in the campaign. The believers are brothers, and Allah assists the servant as long as he is in assistance of his brother.

• Narrated by Abu Dawood (3462), Al-Bazzar (5887), and Al-Tabarani in the Musnad of the People of Sham (2417), Ibn Taymiyyah, Bayaan al-Dalil (109): Its chain of narration is authentic.
• It was narrated by Ahmad in his Musnad (22320), and Al-Arna'ut said: "Sahih li-ghayrihi" (authentic due to other sources).
• The Facilitation of the Gracious Benefactor in the Interpretation of the Words of the Bestower (3/ 618), Published by Dar Ibn al-Jawzi.
• Sahih al-Bukhari (2442) and Sahih Muslim (2580) with slight differences.

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David Stray believes that fasting is economical, serves as a substitute for cosmetic products, provides complete rest for the digestive system, allows the body the opportunity to rid itself of accumulated toxins and waste, and enables it to repair itself.

Below, we explore the key economic aspects of the obligation of fasting:

First: Fasting and Consumption
It is evident that there is a direct correlation between fasting and excessive consumption. One is astonished by the rampant consumerist appetite that spreads among people during this month. Everyone rushes into a cycle of consumption, with preparations for it starting early, accompanied by an overwhelming wave of advertisements that besiege families through various means. As a result, people are primed to fall into the trap of extreme consumption—wives push for more purchases, children insist on their consumer demands, and individuals themselves feel an insatiable urge to buy anything consumable.

There is wastefulness and extravagance to an absurd degree. The quantities purchased during regular days multiply many times over in Ramadan, despite the fact that it includes only two meals.

Second: Fasting and Spending
Spending in Ramadan includes obligatory expenses, such as the expiation (kaffarah) for those unable to fast, as well as Zakat al-Fitr.

One of the meanings of fasting is abstaining from the desire for food, which, in economic terms, translates into a reduction or rationalization of expenditure. Extravagant spending in Ramadan is inconsistent with the conditions of most Muslim societies, which are developing nations that need to preserve every resource and prevent waste. What happens in Ramadan is a squandering of financial resources inappropriately, a neglect of noble values that Islam urges us to uphold, and a disregard for the virtue of contentment.

The month of fasting is undoubtedly an opportunity for the Muslim nation to learn a valuable economic habit—spending rationalization. It presents a periodic chance to reassess essential expenditures, set priorities, and determine the possible surplus that should be directed toward investments.

Moreover, Ramadan offers a chance to implement this rationalization and expand the available financial surplus, provided it is tied to the principle of avoiding wastefulness and extravagance. This aligns with the divine guidance: "And eat and drink, but be not excessive." (Al-A'raf: 31)

And the saying of the Prophet (peace be upon him): "Eat what you like and wear what you like as long as two things miss you: prodigality and pride."

Third: Findings and Recommendations
These economic attributes are inherent in the essence of fasting, as it is linked to economic factors such as consumption, expenditure, wealth, levels of need, and degrees of satisfaction. Activating these attributes and enhancing their effectiveness is the responsibility of the fasting community—at the individual level by controlling consumption and improving economic behavior, and at the institutional level by developing systems to efficiently collect and allocate expiation funds, zakat, and charity, and optimizing their economic impact.

The month of fasting provides an opportunity for the affluent to experience the emotions of those in need. However, this depends on several factors, including fasting's effect on the wealthy in relation to the needy, the presence of religious consciousness that ensures the proper appreciation of the necessity of paying expiation and Zakat al-Fitr, and the efficient allocation of these funds.

A plan to combat consumerist greed has become essential, both in Ramadan and beyond. This escalating consumption frenzy in our societies signifies a severe behavioral backwardness. A simple look at the overflowing garbage bins reveals our urgent need to reassess our consumer values and shift them toward productivity or at least toward rational consumption.

Thus, consumption and spending have serious implications that threaten our economic well-being and national security. Will Ramadan serve as an opportunity to cultivate the willpower needed to counter excessive consumption and extravagant spending habits?

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No nation is without certain days in the year that it celebrates as holidays, showing its joy, happiness, and adornment. These holidays may be purely religious to commemorate historical events, or they may be seasonal, such as the celebrations of Nowruz and Sham Ennessim.

Moses, peace be upon him, chose a festival for the Egyptians during which they would be free from work so that they could gather to witness the outcome of the competition between him and the magicians of Pharaoh on the other side; he said: (Your appointment is on the Day of the Festival) (Taha:59) It is the day of their celebration and a time when they free themselves from their work; they adorn themselves and gather together.⁽¹⁾

By the name of Islam, for His knowledge of the nature of His creation among humans and their need for joy and rest, He has established for them holidays in which they can rejoice, marked by acts of obedience and closeness to Him. Anas reported: "The Messenger of Allah (peace be upon him) arrived in Medina, and they had two days on which they played during the days of ignorance. He said: 'Indeed, Allah has replaced them with what is better than them: the Day of Fitr and the Day of Nahr.⁽²⁾

And beneath them are events that people remember for their greatness, whether they are disasters and defeats or victories and joys, etc…

The fall of Andalusia was a major disaster that befell the Muslims, as well as the infamous "Balfour Declaration" and the abolition of the Islamic caliphate. These are all events that people remember every year and cannot be forgotten, no matter how much time passes.

There are temporary events that do not last and are associated with a particular political system, whether monarchical or republican, such as the king ascending to the throne, or a revolution against a previous regime, etc...

Sometimes there is an expansion in the use of the word "Eid," as the Prophet ﷺ referred to Friday as an Eid day. Abu Huraira reported: I heard the Messenger of Allah ﷺ say: "Indeed, Friday is a day of Eid, so do not make your Eid day a day of fasting, unless you fast before it or after it.⁽³⁾

Islamic occasions have become intertwined with the Muslim community, becoming foundational elements of its customs and traditions. For instance, the joy accompanying the arrival of Ramadan can be observed in all Islamic societies, reflected in the decorations of homes and streets. This illustrates the happiness of the people themselves. Similarly, the celebration of the Prophet's birthday is marked by communities preparing sweets in various shapes and types to express this joy, alongside studying certain events from the Prophet's biography and reciting some poems and praises related to him, and so on.

This is something you won't find in the West as their Christian religion and culture have originated customs that are completely different from those of Muslims. If a Muslim lives in the West, the community, with its traditions and customs, does not help him celebrate his Islamic occasions.

The religious commemorations or Islamic events among us have taken on a social character that brings people together, and the effects of this are evident in the community.

Recently, in Egypt, fathers or older brothers during the "season" - as it was referred to - would visit their married daughters and sisters, bringing them food, poultry, or money. These seasons could not be overlooked, even if it meant borrowing to fulfill this social obligation.

This social obligation remains the same whether the father or brother is close or distant in relation to their kin; they may travel long distances and far journeys to visit their daughter or sister during the season. Woe to those who fall short in this matter, as women become very angry about it. There have been fatwas declaring the celebration of such occasions to be an innovation, but the community has chosen the

The state was with the nation in this choice; the state itself participates through princes, sultans, kings, and dignitaries in those celebrations, providing food for the people, and making appearances and engaging with them during these festivities.

But when the state that was protecting the nation fell, the doors were thrown wide open to Westernization, which attacked us with customs that are contrary to our religious and social system. At the same time, the voice of the trend that sees those occasions as innovations grew louder.

Two workers gathered :

The first: An external foreign factor with customs that are alien to us, bearing the culture and religion of the other. The global system (the secular Christian) has imposed on us - as Muslims - the celebration of strange holidays; once Valentine's Day, where young people color everything red, even the heating pipes, and once Mother's Day, where mothers expect clothes, perfumes, and gifts from their children, and feel sad if none of them gives her anything, and once International Women's Day under the pretense of granting women some of their rights that have been violated by men, and of course the celebration of New Year's Eve (Christmas) which is a purely religious holiday for Christians.

Their holidays do not concern us and do not represent us, and a Muslim should not follow those who do not share his beliefs. Unfortunately, the Islamic celebrations that were once the hallmark of our culture, religion, heritage, traditions, and customs have gradually diminished.

The second: An internal factor that sharpened its determination and directed all its energy to prevent those celebrations and occasions; under the pretext that the Prophet ﷺ, his companions, and the righteous predecessors did not celebrate them, and they succeeded in this noticeably. However, their resolve weakened, and their ability diminished in opposing the incoming customs.

Some Islamists have opposed the celebration of Islamic occasions such as the Hijri New Year, Ashura, the Prophet's birthday, Isra and Mi'raj, and the Night of the Middle of Sha'ban, etc.

The incidents weakened in people's hearts, and they no longer had manifestations in the streets as they used to before. Conversely, they remained silent about the foreign influences, and we now have Mother's Day, Valentine's Day, and Halloween. They have destroyed everything dear to us, leaving us vulnerable to Western imports.

This, alongside another aspect, is that the call for renewal in everything has led us to a general disorder, even reaching customs and traditions; there is no longer any adherence to or respect for inherited customs and traditions.

They were oblivious to the fact that people, by their nature, cannot be serious and working throughout the year, but rather need days to relax, unwind, and enjoy themselves. Muslims used to frame these celebrations with Islamic occasions and seasons, but then some came and prohibited all of this, while remaining silent about the cultural invasion coming from the West.

Preserving Islamic seasons and occasions while avoiding transgressions and innovations beyond the Sharia is a religious necessity and a social obligation; otherwise, it leads to detachment and following the West.

Sources :

1. See: Ibn Kathir's Tafsir (5/300), and Al-Qurtubi's Tafsir (11/213).
2. It was narrated by Ahmad in "Al-Musnad," hadith number (12006), and Shu'ayb al-Arna'ut said: Its chain of transmission is authentic; its narrators are trustworthy men of the two Shaykhs (Bukhari and Muslim).
3. The previous reference, Hadith (8025), and its chain of transmission was improved by Sheikh Shu'ayb al-Arna'ut

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