the objective is to fulfill the needs of the needy (2), and this is achieved through the value. As for us, the statement of Allah the Almighty: {to feed ten needy people from what you feed your families or clothe them} (3). This is apparent in the specific food and clothing; therefore, expiation is not achieved with anything else because he has not performed the obligation if he has not performed what Allah commanded him to perform. Also, Allah the Almighty gave a choice between three things, and if the value were permissible, the choice would not be restricted to these three. Furthermore, if the value were intended, there would be no meaning to the choice, for if the value of the food were equal to the value of the clothing, they would be one thing, so how could one be given a choice between them? And if the value of one exceeded the other, how could one be given a choice between a thing and part of it? Moreover, it would follow that if he gave as clothing an amount equivalent to the food, it would suffice him, which contradicts the verse. Likewise, if the price of food rose such that half a mudd became equal to the clothing of a needy person, it should suffice him [to give] half a mudd, which also contradicts the verse. Furthermore, it is one of the things with which one expiates, so that which the text specifies must be designated (4), as in the case of manumission; otherwise, the value would not suffice, just as in manumission. Based on this, if he gave them multiples of the food's value, it does not suffice him because he has not performed the obligation, and thus he is not absolved of the liability.
1807 - Issue; He said: (And he may give from his relatives whom it is permissible to give from his Zakah).
Al-Shafi'i and Abu Thawr held this opinion. We know of no dissenter regarding this, for expiation is a financial right due to Allah the Almighty, and thus it follows the same course as Zakah regarding those to whom it is permissible to give from one's relatives and those to whom it is not (1). This has already been discussed in the chapter on Zakah (2).
Section: Everyone who is prevented from receiving Zakah, such as the wealthy, the disbeliever, and the slave, is prevented from receiving expiation. Is it forbidden for the Banu Hashim to receive it? There are two views regarding this: The first is that they are forbidden from it because it is an obligatory charity, and thus they are excluded from it according to the Prophet's saying—peace be upon him—: "Charity is not lawful for us" (4), and by analogy to
(2) In M: "al-miskin" (the needy - singular). (3) Surah Al-Ma'idah 89. It does not appear in the original manuscript, A, or B: {from what you feed your families or clothe them}. (4) In M: "fa-ta'ayyana" (it is designated). (1) Omitted from B. (2) Previously mentioned in: 4/98 and onwards. (3) Omitted from A, B, and M. (4) Its source has been previously documented, in: 4/110.
المَقْصُودَ دَفْعُ حاجَةِ المساكينِ (٢)، وهو يحْصُلُ بالْقِيمَةِ. ولَنا، قولُ اللَّه تعالى: {إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ} (٣). وهذا ظاهِرٌ فى عَيْنِ الطعامِ والكِسْوَةِ، فلا يحْصُلُ التَّكْفِيرُ بغيرِه؛ لأنَّه لم يُؤَدِّ الواجِبَ إذا لم يُؤَدِّ ما أَمَرَه اللَّه بأَدائِه، ولأَنَّ اللَّه تَعالى خَيَّرَ بَين ثلاثَةِ أشْياءَ، ولو جازَتِ القِيمَةُ لم ينْحَصِرِ التَّخْيِيرُ فى الثَّلاثَةِ، ولأَنَّه لو أُرِيدَت الْقِيمَةُ، لم يكُنْ للتَّخْيِيرِ مَعْنًى؛ لأَنَّ قِيمةَ الطعامِ إِنْ ساوَتْ قيمَةَ الكِسْوَةِ، فهما شىءٌ واحِدٌ، فكيفَ يُخَيَّرُ بينهما؟ وإِنْ زادَت قِيمةُ أَحَدِهما على الآخَرِ، فكيف يُخَيَّرُ بين شَىءٍ وبعضِه؟ ثم يَنْبَغِى أنَّه إذا أعْطاهُ فى الكِسْوَةِ ما يُساوِى إطْعامَه أَنْ يُجْزِئَه، وهو خلافُ الآيَةِ، وكذلك لو غَلَتْ قِيمَةُ الطعامِ، فصارَ نِصْفُ المُدِّ يُساوى كِسْوةَ المِسْكِينِ، يَنْبَغِى أَنْ يُجْزِئَه نِصْفُ المُدِّ، وهو خلافُ الآيَةِ، ولأنَّه أَحَدُ ما يكفّرُ به، فيتعَيَّن (٤) ما وَرَدَ به النّصُّ كالعِتْقِ، أو فلا تُجْزِئُ فيه القِيمَةُ كالعِتْقِ، فعَلَى هذا، لو أعْطاهُم أضْعافَ قِيمَةِ الطعامِ، لا يُجْزِئُه؛ لأَنَّه لم يُؤَدِّ الواجِبَ، فلا يخْرُجُ عن عُهْدَتِه.
١٨٠٧ - مسألة؛ قال: (ويُعْطِى مِنْ أقَارِبِهِ مَنْ يَجُوزُ أَنْ يُعْطِيَهُ مِن زكَاةِ مَالِهِ)
وبهذا قال الشافِعِىُّ، وأبو ثَوْرٍ. ولا نعلَمُ فيه مُخالِفًا؛ لأنَّ الكَفَّارَةَ حَقُّ مالٍ يجِبُ للَّه تعالَى، فجَرَى مَجْرَى الزَّكاةِ، فى مَن يدْفَعُ إليه من أقارِبِه، ومَنْ لا يدْفَعُ إليه (١). وقد سَبَقَ ذلك فى بابِ الزَّكاةِ (٢).
فصل: وكُلُّ مَنْ يُمْنَعُ مِن (٣) الزكاة مِن الغَنِىِّ، والكافِرِ، والرَّقيقِ، يُمْنَعُ أَخْذَ الكفَّارَةِ. وهل يُمْنَعُ منها بنو هاشِمٍ؟ فيه وَجْهان؛ أحدُهما، يُمْنَعونَ منها؛ لأنَّها صَدَقَةٌ واجِبَةٌ، فمُنِعُوا منها؛ لقَوْلِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "إِنَّا لَا تَحِلُّ لَنَا الصَّدَقَةُ" (٤). وقِياسًا على
(٢) فى م: "المسكين".(٣) سورة المائدة ٨٩. ولم يرد فى الأصل، أ، ب: {مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ}.(٤) فى م: "فتعين".(١) سقط من: ب.(٢) تقدم فى: ٤/ ٩٨ وما بعدها.(٣) سقط من: أ، ب، م.(٤) تقدم تخريجه، فى: ٤/ ١١٠.
