Fasting, Taraweeh & Zakat

Fasting in Ramadan is an obligation proven by the Qur'an, the Sunnah and ijmaa. Fasting is required from every sane, adult Muslim, and not required from disbelievers, minors before puberty, or those whose minds are absent. Puberty signs are listed, and children are encouraged to fast when able so they grow used to it.

The wisdom and benefits of fasting are then set out: drawing near to Allah by leaving food, drink and marital relations for His sake, attaining taqwa, disciplining the self, feeling the needs of the poor and giving more charity, and gaining health benefits from reduced intake. Fasting is not just hunger; leaving false speech, sinful actions and ignorant behaviour is made a condition for its full reward. Detailed rulings are given for the sick and travellers, dividing illnesses into permanent and temporary, and journeys into sincere and merely to escape the duty. Three levels are described in each case: when fasting is obligatory, disliked, or forbidden because of harm.

The nullifiers of fasting are listed as seven: intercourse, ejaculation by desire, eating and drinking, whatever takes their place such as nourishing injections, cupping and similar strong blood loss, deliberate vomiting, and the start of menstruation or postnatal bleeding. These only break the fast when done with knowledge, remembrance and choice; mistakes, forgetfulness and compulsion do not harm the fast. Examples are given from Qur'an verses, hadith about the one who eats forgetfully, and cases like eating in a cloudy day or before realising dawn has entered. Concessions such as using siwak, cooling oneself with water and medical tests with small blood samples are all declared permissible.

Night prayer in Ramadan is described as Taraweeh, prayed in congregation after 'Isha until dawn. Its virtue is forgiveness of past sins for one who stands with faith and hope for reward. The Sunnah number is given as eleven units with calm recitation and bowing, following the practice of the Prophet ︎︎ and the order of Umar to Ubayy ibn Kaab and Tamim ad Dari, but praying more is also accepted. The imam is warned not to rush in a way that prevents followers from completing their actions, and those praying are urged to stay with the imam until he finishes to earn the reward of a full night in prayer. Women may attend if there is no fear of fitnah and they go out modestly and without perfume.

Zakaat is then explained as a pillar of Islam, and denial of its obligation is described as disbelief. Severe warnings from Qur'an and hadith describe hoarded wealth turning into torment on the Day of Resurrection. Religious, moral and social benefits of Zakaat are listed: fulfilling a pillar, increasing faith, gaining multiplied reward, wiping away sins, curing miserliness, building mercy between rich and poor, removing hatred and strengthening the community. Detailed rulings set the nisaab and rate for gold and silver, including jewellery, and for trade goods and rents, while items kept for personal use are exempt.

The eight rightful recipients are named from the verse in Surah at Tawbah: the poor, the very needy, workers who collect Zakaat, those whose hearts are to be reconciled, slaves to be freed and Muslim captives, those in debt, those striving in Allah's path including some seekers of Islamic knowledge, and the stranded traveller. Each category is defined with practical examples and some points of difference among scholars, and it is stressed that Zakaat cannot be diverted to other projects like building masjids or roads.

Finally, Zakaat al Fitr is shown as an obligation at the end of Ramadan upon every Muslim, free and slave, male and female, young and old. Its measure is a sa' of staple food such as dates, barley or similar, to be given as food to the needy near Eid, not as money or other goods, in order to complete the fast and spread joy among the poor.