Taqwa or Fatwa?
Allah Almighty is in no need of anyone’s worship. Whether His servants worship Him or not brings Him neither benefit nor harm. The benefit of worship belongs entirely to us, and so does the loss of neglecting it.
Servitude to Allah is fulfilled by doing what He commands and refraining from what He forbids. Acts of worship may at times bring hardship—but it is through such hardship that the human being matures and grows. Yet despite this, our Lord declares: “Allah desires ease for you, not hardship.” (Al-Baqarah, 185)
In Islamic law, the original rulings—those applied in normal circumstances—are called ‘azimah (strict adherence), while the allowances granted due to difficulty or valid excuses are called ruhsah (concession). For example, fasting while on a journey is ‘azimah, whereas postponing it until later is a ruhsah.
The general rule of Ramadan fasting is this: if one has the strength, it is best to continue fasting; but if fasting causes genuine harm or unbearable hardship, it may be postponed and made up later.
For instance, fasting while traveling is, in principle, more virtuous. Yet if the traveler or driver finds fasting during the journey intolerably difficult or unsafe, breaking the fast becomes not only permissible but at times even obligatory. Indeed, the Messenger of Allah (peace and blessings be upon him) broke his fast during expeditions that coincided with Ramadan—such as the Battle of Badr and the conquest of Makkah—and instructed his companions to do the same. (Bukhari, Sawm 36; Jihad 71; Muslim, Siyam 90, 92, 100; Tirmidhi, Sawm 18, 20)
Classical jurists list illness, pregnancy, nursing, extreme hunger or thirst among the legitimate reasons for breaking or delaying a fast. However, to benefit from such a concession, there must be a reasonable certainty—either from prior experience or medical evidence—that fasting will cause harm.
Those with chronic illnesses such as diabetes, kidney disease, heart conditions, ulcers, high blood pressure, or hepatitis should seek advice from a trustworthy physician who understands both medicine and religious sensitivity. For some of these individuals, fasting may be harmful; for others, it may be manageable without danger.
Matters of Uncertainty
The Prophet (peace be upon him) said: “Whoever breaks a day of Ramadan without a valid excuse or illness cannot make up for it, even if he were to fast for an entire lifetime.” (Tirmidhi, Sawm 27; Abu Dawud, Sawm 38; Ibn Majah, Siyam 14)
Sometimes, one may encounter doubtful matters—cases where scholars have not reached unanimous conclusions about whether the fast is invalidated. In such cases, if there is no genuine necessity, it is best to refrain. But if the need is real, one should act cautiously.
For example, someone who must receive an injection should, if possible, postpone it until after sunset. If waiting until then poses serious risk or hardship, they may take the injection and continue fasting for the day, then make up that day after Ramadan. In this way, they respect both possibilities: if the injection does not break the fast, their worship remains intact; if it does, the missed day is compensated through qada (make-up fasting).
In all acts of worship, including fasting, it is an expression of taqwa (piety) and prudence to consider the opinions of other valid schools of law when possible. For instance, according to the Hanafi school, one may make the intention to fast up until mid-morning (roughly an hour before noon). However, other schools require that the intention be made before imsak (the pre-dawn time). To avoid this difference, one should form the intention the night before—especially for obligatory fasts.
A lesser-known ruling regarding Ramadan fasting is that if a person’s fast is invalidated during the day, they should still refrain from eating or drinking until sunset, out of respect for the sanctity of the month. In other words, one should not say, “My fast is already broken, I might as well eat.” The only exception applies to those who must eat or take medication due to a valid religious or medical excuse.
How Many Rak'ah Is the Tarawih Prayer?
The tarawih prayer is an emphasized Sunnah (sunnah mu’akkadah) for everyone—whether fasting or not. Hadith sources tell us that the Prophet (peace and blessings be upon him) prayed tarawih at different numbers of rak‘ahs, mostly at home, fearing that if he continued leading it in congregation, it might become obligatory upon his ummah.
Later, during the caliphate of ‘Umar ibn al-Khattab (may Allah be pleased with him), he consulted with the Companions and established the practice of performing tarawih in the mosques in twenty rak‘ahs. None of the Companions objected. It is even reported that ‘Ali ibn Abi Talib (may Allah be pleased with him) said: “May Allah illuminate ‘Umar’s grave as he illuminated our mosques with the recitation of the Qur’an during tarawih.” (Muttaki, Kanz al-Ummal, XII, 576)
The Prophet (peace be upon him) also said: “Hold fast to my Sunnah and the Sunnah of the Rightly Guided Caliphs who come after me.” (Abu Dawud, Sunnah 6; Tirmidhi, ‘Ilm 16)
Based on this and the established practice of the Companions, the majority of Islamic scholars agree that tarawih consists of twenty rak‘ahs and is an emphasized Sunnah.
Another unique feature of tarawih is that praying it in congregation is more virtuous than performing it alone—unlike most voluntary prayers, which are preferably prayed individually.
Zakat in Ramadan
Knowing that deeds performed during Ramadan are rewarded many times over, Muslims strive to increase their good works in this blessed month. Paying zakat during Ramadan is one of these meritorious acts.
As is known, zakat becomes obligatory one lunar year (354 days) after one possesses the minimum threshold amount of wealth (nisab). It is calculated based on what one owns at that time. Most scholars agree that zakat may be paid earlier—before the year is complete—based on an estimated calculation.
For example, if one’s wealth will reach its due date in the month of Shawwal, its zakat may be paid during Ramadan. When the exact due date arrives, one recalculates and pays any shortfall if necessary.
However, a critical point must be remembered: delaying zakat after it becomes due is impermissible, as it means withholding the right of the poor. If one’s zakat is already due before Ramadan, it must be paid without delay.
Another principle of zakat distribution is that it should ideally be given within the same region where the wealth was earned. However, if there are greater needs elsewhere—such as poorer communities, relatives in need, more pious recipients, or scholars of religion—then transferring zakat to such regions is allowed. (Ramli, Nihayah, 6/167; Ibn ‘Abidin, Radd al-Muhtar, 2/353–354)
Today, with the rise of natural disasters, conflicts, and wars, there are many people abroad far more destitute than those in our own country. Excluding one’s needy relatives—who have priority—sending zakat and charity to such regions through reputable and trustworthy organizations is often the best course.
In addition, charity foundations tend to distribute zakat, fitrah, and donations in a more balanced and equitable manner than individuals can manage on their own.
