not the intended purpose of expiation, as it is measured by what sustains the needy person for their day. This indicates that the intention is their sufficiency for the day, and [flour] has been prepared for the customary consumption for sustenance, and its labor has been spared for them, so it is similar to the case if one were to clean and wash wheat. As for harisah and kabula (7) and their likes, they do not suffice, because they have departed from customary sustenance into the realm of a condiment (idam). As for parched barley (sawiq), the correct view is that it does not suffice, for the same reason. It is possible, however, that it might suffice, because it is used as sustenance in some regions. No less than what is made from a mudd of bread or sawiq suffices. If he takes a mudd of wheat, or a ratl and a third of flour, and makes it into bread, it suffices him. al-Khiraqi said: Two ratls suffice him. al-Qadi said: A mudd produces two ratls; this is because, generally, two ratls of bread come from nothing less than a mudd, and that, according to the Damascene ratl, is five uqiyyahs and less than a fifth of an uqiyyah. This is regarding wheat; as for what is dispensed from barley, nothing less than double that suffices him, according to what we have established.
Section: Value (qimah) does not suffice in expiation. al-Maymuni and al-Athram reported it. This is the madhhab of al-Shafi'i. Some of our companions derived from the words of Ahmad another narration that it does suffice. This is what al-Athram narrated, that a man asked Ahmad, saying: I gave five daniqs as an expiation? He said: If you had consulted me before you gave it, I would not have advised you to, but give (8) what remains of the monetary values according to what I told you. He remained silent regarding what he had already given. This is not a narration; he only remained silent regarding what he had given [because it is] (9) a matter of disagreement, and he did not see fit to be harsh with him regarding it.
The third matter: those eligible for expiation are the needy (masakin) who are given from zakat, because of the saying of Allah the Exalted: "...the feeding of sixty needy persons." The poor (fuqara') are included among them, because they possess need and more; there is no disagreement on this. As for the wealthy, they have no right to expiation, whether they are from the categories of zakat, such as those fighting in the way of Allah or those whose hearts are to be reconciled (10), or otherwise; because
(7) al-Kabula: a type of porridge (asida). (8) In M, there is an addition: "'ala" (on). (9) A necessary completion. (10) Omitted from: Al-Asl, B, M.
مقصودًا فى الكَفَّارةِ، فإنها مُقَدَّرَةٌ بما يَقُوتُ المسكينَ فى يومِه، فيَدُلُّ ذلك على أَنَّ المقْصودَ كِفَايَتُه فى يومِه، وهذا قد هَيَّأَه للأكلِ المُعْتادِ للاقْتِياتِ، وكَفاهم مُؤْنَتَه، فأشْبَهَ ما لو نَقَّى الحِنْطَةَ وغَسَلَها. وأمَّا الهَرِيسَةُ والكَبُولَا (٧) ونحْوُهما، فلا يُجْزِئُ؛ لأنهما خَرَجَا عن الاقْتِياتِ المُعْتادِ إلى حَيِّزِ الإدَامِ. وامّا السَّوِيقُ، فالصَّحِيحُ أنَّه لا يُجْزِئُ؛ لذلك. ويَحْتَمِل أَنْ يُجْزِئُ؛ لأنَّه يُقْتاتُ فى بعض البُلْدانِ، ولا يُجْزِئُه من الخُبْزِ والسَّوِيقِ أقَلُّ مِن شىءٍ يُعْمَلُ مِن مُدٍّ، فإن أخَذَ مُدَّ حِنْطَةٍ، أورَطْلًا وثُلُثًا مِن الدَّقِيقِ، وصَنَعَه خُبْزًا، أجْزَأه. وقال الخِرَقِىُّ: يُجْزِئُه رَطْلانِ. قال القاضى: المُدُّ يَجِىءُ منه رِطْلانِ؛ وذلك لأنَّ الغالِبَ أنّ رِطْلَيْنِ من الخُبْزِ لا تَكونُ إلَّا مِن مُدَّ، وذلك بالرَّطْلِ الدِّمَشْقِىِّ خَمْسُ أواقٍ واقَلُّ مِن خُمْس أُوقِيَّةٍ، وهذا فى البُرِّ، فأمَّا إنْ كان المُخْرَجُ مِن الشَّعِيرِ، فلا يُجْزِئُه إلَّا ضِعْفُ ذلك، على ما قَرَّرْنَاه.
فصل: ولا تُجْزِئُ القِيمَةُ فى الكَفَّارةِ. نَقَلَها المَيْمُونِىُّ، والأَثْرَمُ. وهو مذهبُ الشّافعىِّ. وخَرَّجَ بعضُ أصحابِنا مِن كلامِ أحمدَ، روايةً أُخْرَى، أنَّه يُجْزِئُه. وهو ما رَوَى الأثْرَمُ، أَنَّ رجلًا سأل أحمدَ، قال: أعْطَيْتُ فى كَفَّارةٍ خَمْسَةً دَوَانِيقَ؟ فقال: لو اسْتَشَرْتَنِى قَبْلَ أَنْ تُعْطِىَ لم أُشِرْ عليك، ولكنْ أعْطِ (٨) ما بَقِىَ مِن الأثْمانِ على ما قُلتُ لك. وسَكَتَ عن الذى أعْطَى. وهذا ليس بروايةٍ، وإنَّما سَكَتَ عن الذى أعْطى؛ [لأنَّه] (٩) مُخْتَلَفٌ فيه، فلم يَرَ التَّضْيِيقَ عليه فيه.
الأمرُ الثّالثُ، أنَّ مُسْتَحِق الكفّارةِ هم المساكينُ الذين يُعْطَوْنَ مِن الزَّكاةِ، لقول اللَّه تعالى: {إِطْعَامُ سِتِّينَ مِسْكِينًا}. والفقراءُ يَدْخُلُون فيهم؛ لأنَّ فيهم المَسْكَنَةَ وزِيادَةً، ولا خلافَ فى هذا. فأمَّا الأغْنياءُ فلا حقَّ لهم فى الكفّارةِ، سواءٌ كانوا مِن أصْنافِ الزَّكَاةِ، كالغُزَاةِ والْمُؤَلَّفَةِ قُلوبُهم (١٠)، أو لم يَكُونوا؛ لأنَّ
(٧) الكبولا: العصيدة.(٨) فى م زيادة: "على".(٩) تكملة لازمة.(١٠) سقط من: الأصل، ب، م.
