The first is that in which both what is given and the recipient are specified.

The second is that in which only what is given is specified.

The third is that in which only the recipient is specified.

An example in which both what is given and the recipient are specified is the compensation for harm. The Prophet, peace and blessings be upon him, said: “Feed six needy persons, giving each needy person half a sāʿ.” (1) Thus, what is given is specified as half a sāʿ, and the recipients are specified as six.

An example in which what is given is specified but not the recipient is the charity of breaking the fast, for it is one sāʿ, while the recipient is not specified. Therefore, it is permissible to distribute one sāʿ—the charity due for a single person—among ten people.

An example in which the recipient is specified but not what is given is the expiation for zihār, the expiation for an oath, and the expiation for sexual intercourse during the daytime in Ramadan. This last category is that in which it suffices to give the needy people breakfast or dinner, or to give them bread as well. Likewise, feeding in lieu of fasting—such as in the case of an elderly person whose recovery is not expected—may be fulfilled by giving breakfast or dinner, as mentioned previously.

His statement: “The intention is obligatory when making expiation, whether by fasting or otherwise,” means that one must intend that this act is an expiation for that particular matter. For example, he frees a slave and intends it as expiation for zihār, or he frees a slave and intends it as expiation for an oath.

The apparent meaning of the author’s words is that it must be specifically designated, even if he has no other expiation due. Thus, if a man owes only an expiation involving the freeing of a slave for zihār, and he frees this