RAMADAN is meant to be a time of spiritual purification, empathy, restraint and compassion. It is a period when the Muslims reflect on their responsibilities towards the less fortunate and strengthen social bonds through charity and generosity. Unfortunately, the reality unfolding in this month often contradicts these ideals. Instead of fostering solidarity and relief, Ramadan has increasingly become an opportunity for a section of traders to maximise profits at the expense of ordinary citizens.
Essential goods suddenly become more expensive, fruit is artificially ripened with harmful chemicals and adulterated food items flood the market. For many families, especially those with limited income, the month of fasting turns into a period of financial anxiety and health risks rather than spiritual tranquility.
One of the most alarming issues that crop up every Ramadan is the abnormal surge in prices of daily necessities. Items such as edible oil, sugar, chickpeas, dates, vegetables, fish and meat often experience price increase two to three times compared to prices in other months. While traders frequently blame supply shortage or increased demand, the reality is more complex.
Weak market oversight, lack of effective enforcement and opportunistic hoarding contribute significantly to the crisis. Consumers find themselves helpless, forced to buy goods for inflated prices because fasting families cannot simply avoid food purchases. This dependence creates a fertile ground for unethical profiteering. When markets operate without moral accountability, the occasion becomes commercial opportunities rather than humanitarian moments.
Equally concerning is the widespread practice of chemical adulteration, particularly in fruit. In Ramadan, fruit is consumed in large quantities at iftar because of the nutritional value and refreshing nature. However, some fruit vendors use toxic chemicals such as calcium carbide, formalin and other artificial ripening agents to make fruit appear attractive and ripe within a short time.
These substances pose serious health risks, including digestive disorder, long-term organ damage and, even, cancer. Consumers, often unaware of the invisible danger, pay higher prices for products that not only lack natural taste but also threaten their well-being. The ethical contradiction is profound: food meant to nourish fasting individuals, instead, becomes a source of potential illness.
The proliferation of adulterated food items in extends beyond fruit. From spices and sweets to beverages and fried snacks, reports of contamination and low-quality ingredients are widespread. Vendors exploit the increased demand during the evening hours, knowing that buyers are often in a hurry to prepare iftar. In such circumstances, quality inspection becomes secondary to convenience.
Moreover, the culture of street food, which is embedded in urban Ramadan traditions, creates additional risks when hygiene standards are ignored. While many vendors operate honestly, the presence of dishonest actors damages public trust and endangers community health. The absence of strict regulatory enforcement encourages repeat offences year after year.
The economic burden created by price manipulation disproportionately affects low-income households. For daily wage earners, rickshaw pullers, garment workers and small farmers, Ramadan expenses already strain limited resources. When essential commodities become unaffordable, families are forced to reduce food quality or quantity, undermining the very purpose of fasting, which is supposed to be accompanied by adequate nutrition during non-fasting hours.
In extreme cases, some households incur debts simply to maintain social expectations associated with Ramadan meals. This silent suffering rarely attracts headlines, yet it represents a moral failure within society. Exploiting people’s religious obligations for profit contradicts both ethical business principles and spiritual values.
Another dimension of the problem lies in consumer psychology. In Ramadan, demand patterns change significantly, often leading to panic-buying and stockpiling. When consumers purchase more than necessary, artificial scarcity emerges, indirectly encouraging price hikes. Traders may exploit this behaviour by withholding supply to create further shortages.
While unethical business practices, therefore, remain the primary concern, responsible consumption also plays an important role. Public awareness campaigns promoting moderation, planning and community sharing could reduce pressure on markets. Community leaders, civil society organisations and media outlets have a crucial responsibility to emphasise that Ramadan is about simplicity and self-control, not extravagance.
Government agencies tasked with market monitoring face significant challenges, including limited human resources, logistical constraints and sometimes allegations of corruption. Mobile courts and inspection drives often increase in Ramadan, but their impact tends to be temporary. Sustainable solutions require systemic reforms: transparent supply chains, digital price tracking, strict penalties for adulteration and consumer complaint mechanisms that are accessible and responsive.
Coordination between ministries, the law enforcement agencies and the local administration is essential. Without consistent enforcement throughout the year, seasonal crackdowns in Ramadan alone cannot eliminate the entrenched malpractice. Policy continuity and institutional accountability are necessary to restore trust.
Religious instruction and moral education also deserves attention in addressing this crisis. Ramadan emphasises honesty, fairness and compassion in all dealings, including commerce. The traders who manipulate prices or sell adulterated goods while observing religious rituals embody a contradiction that undermines social ethics.
Community-based initiatives encouraging ethical business conduct, recognition of honest traders and social boycotts of dishonest vendors could create moral pressure alongside legal enforcement. When communities collectively reject exploitation, unethical practices become less profitable. Faith institutions, scholars and educators can reinforce the message that economic justice is an integral part of religious observance.
Ultimately, Ramadan should be a time when society moves closer to equity and empathy, not further into exploitation and inequality. Ensuring fair prices and safe food is not merely an economic issue. It is a moral obligation tied to public health, social justice and national dignity. Consumers, traders, authorities and community leaders all share responsibility in transforming the current reality.
If meaningful reforms are implemented and ethical awareness strengthened, Ramadan can return to its essence, a month of compassion, generosity and spiritual renewal. Until then, the recurring cycle of price increase and food adulteration will continue to overshadow the spirit that millions seek to embrace each year.
Osman Gani is a journalist.
