Shaykh Salih al-Fawzaan was asked:
[What is the ruling on] those who get back late, around 12:30am, from their friends at social gatherings, then they have some sahoor, sleep and miss fajr?
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Shaykh Salih al-Fawzaan was asked:
What is your advise to the Muslims for the approach of the month of Ramadhaan? May Allah preserve you.
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The wisdom behind fasting is not that a person merely prevents himself from the grace of Allāh (‘azza wa jal), such as food, drink and sexual relations; however the wisdom behind fasting is something greater than that, it is (that you attain) the taqwa of Allāh, as Allāh (tabāraka wa ta’āla) said when he mentioned the obligation of fasting
[البقرة:183] { لَعَلَّكُمْ تَتَّقُونَ }
That you may become al-Muttaqūn [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)]. Al-Baqarah: 183
At-Talīq ‘ala Risālah Haqīqah as-Siyām pgs. 12-13
Question: How is zakāt to be paid on the wealth of an employee whose salary increases every month? With some of his wealth, a full year has passed and so zakāt is obligatory on it, however with some of it, a year has not yet completed, so what does he do?
Answer: If you were to specify a month from the year in which you extract your zakāt from the wealth you have accumulated, such as the month of Ramadān, this is good. You pay the zakāt on all the wealth that which is with you – the wealth on which a year has passed, you would have paid the zakāt in its time, as for that which a year has not passed, you would have paid it earlier, and the early payment of zakāt is permissible for a legislative reason. This is the only way available for the people (specifically employees receiving a monthly salary). He is to choose a month from the year and makes it the time for extracting zakāt until the coming year in which he does the same.
Majmū Fatāwā, volume 2, page 453.
Al Allaamah Ash Shaykh Saalih Al Fawzan (Hafidahullah) was asked: Is it obligatory to have the intention for all fasts whether they are supererogatory or in Ramadan?
It is obligatory to have the intention for the supererogatory or obligatory fasts. The Messenger said “Verily actions are based upon the intention”. For the obligatory fast it is a must that the intention is made prior to the coming of Fajr. As for the supererogatory fasts it is possible for a person to keep the fast after the coming of Fajr, if he has not eaten or drank after Fajr. It is therefore permissible to make the intention for the supererogatory fast during the day because (the affair) is broader for supererogatory fasts.
Reference: http://alfawzan.af.org.sa/node/15568
Al Allaamah Ahmad an Najmee (rahimahullah):
O slave of Allaah, may Allaah have mercy upon you; Observe the fasting of the month of Ramadhaan and standing in its night prayer. Take benefit from this opportunity, it may be that you will not get it again, as perhaps death may snatch you before the next Ramadhaan reaches you again.
Source: Istiqbaal Shahri Ramadhan:pg 28
بسم الله الرحمن الرحيم
Question: Is it allowed for the one who breaks his fast during the day in Ramadhan due to a legislated sharia excuse to (continue) eating and drinking for the rest of the day?
Shaykh Uthaymeen answered:
It is permissible for him to eat and drink because he broke his fast due to a legislated sharia reason. If he breaks the fast due to a legislated sharia reason, then the prohibition from eating on that day ceases in his case, and it becomes permissible for him to eat and drink; as opposed to the man who breaks his fast without a (legislated shiria reason), for indeed we make it binding on him to refrain (from food and drink), even if it is binding on him to make it up (as well). Therefore, it is obligatory to pay attention to the difference between these two affairs.
” مجموع فتاوى الشيخ ابن عثيمين ” ( 19 / السؤال رقم 60 )
بسم الله الرحمن الرحيم
Allah سبحانه و تعالى has favoured certain times and places over others, and the servants have been encouraged to increase in their worship and obedience to benefit from the additional virtues of such times. However a question has been posed from times of old; Which is more virtuous – the last 10 of Ramadan or the 1st 10 of Dhul-Hijja?
Ibn ul-Qayyim stated, “So if you were to ask which 20 are the best? [i.e. days with nights – the last 10 days and nights of Ramadan or the 1st 10 days and nights of Dhul Hijja], then the correct statement is to say that the last 10 nights of Ramadan are better than the 1st 10 nights of Dhul Hijja, however the 1st 10 days of Dhul Hijja are better than the last 10 days of Ramadan”.
Ibn Kathir stated,”Generally it has been said regarding these 10 days of Dhul Hijja that they are the best days of the year as the hadith stated, and many [scholars] preferred them over the last 10 of Ramadan. That is because the same affairs are legislated in these days of Dhul Hijja as the last 10 of Ramadan in terms of prayer and fasting and charity etc [so they are similar in that sense] however there is a distinguishing factor for the days of Dhul Hijja and that is the performance of Hajj in them.
Although it has [also] been said [in another opinion] that the last 10 of Ramadan are better because within them is the Night of Decree [laylat ul-Qadr].
However some [scholars] took a middle course in this and stated that the first 10 days of Dhul Hijja are better than the last 10 days of Ramadan, and that the last 10 nights of Ramadan are better than the nights of Dhul Hijja – and in this manner the evidences are combined”.
[via Sahab]