What's more, the reports from Ibn ‘Abbās and Abu Hurairah (to feed a poor person for every missed fast delayed beyond its appointed time) may have been from the

In the case of one who delays making up a missed fast beyond its appointed time due to a valid excuse (such as ongoing illness, pregnancy, breastfeeding, etc), there is no sin upon them because “Allāh does not burden a soul with more than it can bear.” [Sūrah Baqarah: 286] However, they have to keep a note of the missed days and make up for them whenever they're able to do so. 3. It is not permissible to anticipate Ramaḍhān by fasting a day or two before its commencement The Prophet ﷺ said: “Do no precede Ramaḍhān by fasting a day or two before it, except for a man who normally observes fast, then let him fast it.” [Bukhāri & Muslim] This ḥadīth proves the impermissibility of fasting one or two days before Ramaḍhān except in the case of someone who is in the habit of fasting voluntarily; such as Mondays and Thursdays, Ṣawm Dāwūd, etc. Likewise, this exception applies to anyone who has an obligatory fast; such as fasting in fulfilment of a vow or making up a missed fast. 🔺Note: This prohibition is confined to fasting one or two days before Ramaḍhān, indicating that fasting three or more days before the start of Ramaḍhān is permissible. 4. It is not permissible to fast on the day of doubt (Yawm Ash-Shakk) The lunar month consists of 29 or 30 days depending on the sighting of the crescent; if the crescent is sighted on the 29th, the next day will be the start of the new month, but if the crescent is not sighted, or sighting is not possible due to unclear skies, the following day will be the 30th. Thus, the day of doubt refers to the 30th of Sha’bān - if the crescent is not sighted due to unclear skies. We are not allowed to fast on this day due to the ḥadīth Ammār ibn Yāsir radiyallāhu ‘anhu who said: “Whoever fasts the day of doubt has disobeyed Abul-Qāsim (ﷺ).” [Abū Dāwūd & others - authenticated by Sheikh Albāni in Irwā' Al-Ghalīl] 5. Zakāh is due once a year, but the due date varies from person to person. It is not permissible for a Muslim to delay their Zakāh once it is due without a valid reason. However, if one wishes to give their Zakāh before its due date, they are allowed to do so - especially if there's a good reason; Al-’Abbas (ibn Abbās' father) raḍhiyallāhu ’anhu asked the Prophet ﷺ if he could pay his Zakāh before its due date, and the Prophet ﷺ gave him permission. [Reported by Abū Dāwūd and others] For example, if a person's Zakāh is due in Rajab they are not allowed to delay it until Ramaḍhān without a valid reason, but if a person's Zakāh is due in Shawwāl they are allowed to pay it in advance during Ramaḍhān. 🔺Note: Most people opt to pay their Zakāh during Ramaḍhān, however, if this involves delaying Zakāh beyond its actual due date, then this is not permissible. Sheikh ’Uthaimīn raḥimahullāh said: “When Zakāh is due and the year has elapsed, it becomes obligatory to pay it and it should not be delayed until Ramaḍhān...if the Zakāh year ends in Ramaḍhān, then he should pay it in Ramaḍhān. The same applies if some emergency arises among the Muslims and he wishes to hasten his Zakāh and pay it before the year has elapsed; there is nothing wrong with that.” [Majmū‘ Al-Fatāwā (18/295)] 💡Benefit: The Salaf used to pay their Zakāh in Sha’bān to allow the poor to focus on worship during Ramaḍhān. [Ibn Rajab in Laṭā'if Al-Ma’ārif & ibn Ḥajar in Fatḥul Bāri (13/310)] This should not be wrongly understood to mean they were not generous during Ramaḍhān. Rather it is recommended to be more generous, in terms of voluntary charity, during Ramaḍhān more than any other month.