that he abandoned? The scholars disagree. Shaykh Taqī al-Dīn preferred the view that he is rewarded for whatever portion he actually performed.
10 – His statement, “I am fasting,” is not to be understood in its technical, legal sense—that is, the ritual fast—even though it appears in a Prophetic text.
It is worth noting that there are three kinds of “realities”: linguistic, legal, and customary. If a given concept has one term in the lexicon, another in Islamic law, and a third in everyday usage, then: when the wording follows the language of the lexicon we interpret it according to its linguistic meaning; when it follows the wording of the Lawgiver we interpret it according to its legal meaning; and when it appears in the speech of ordinary people we interpret it according to customary usage.
This classification is useful in matters such as endowments, bequests, legal documents, acknowledgements, contracts, and the like.
11 – A person engaged in a voluntary fast should weigh the benefit of completing the fast against that of breaking it. If breaking it brings about a benefit, he should do so—just as the Prophet, peace and blessings be upon him, broke his fast when food became available that would assist him in obeying Allah. When no benefit is apparent, completing the fast is better.
Al-Sharḥ al-Iqnaʿ states: “If someone who has been invited to a banquet or the like arrives while observing an obligatory fast, he must not break it. If his fast is voluntary and refraining from eating would hurt the host’s feelings, it is recommended that he break the fast, for by eating he brings joy to his fellow Muslim. If abstaining from food would not upset the host, completing the fast is preferable to breaking it.”
The Shaykh commented, “This is the fairest opinion.”
Disagreement among the scholars:
The scholars have differed as to whether a single intention at the start of Ramadan suffices for the entire month or whether each day requires its own separate intention.
The Mālikī school maintains that one intention at the beginning of the month is enough for the whole fast of Ramadan, as well as for any consecutive fasts such as the expiation for intercourse during Ramadan or the expiation for killing