completing ten days. If he finds two, he shall cycle it among them for five days, and so on. This is similar to the opinion of Al-Thawri, and it is the choice of the majority of the companions. There is another report from Ahmad that it does not suffice him unless he fulfills the full number; this is the school of Malik and Al-Shafi'i, for the reasons we mentioned regarding the state of capability. Our argument is that cycling the feeding over ten days is in the same meaning as feeding ten [people], because he satisfies the need over ten days, which resembles the case of one who feeds one person each day. A thing in its meaning stands in place of its form when the latter is impossible; this is why substitutes (abdāl) are legislated, for they stand in place of what is substituted in meaning. However, they are not to be used when there is capability to perform the primary requirement, and likewise is the case here.

Section: If he feeds one needy person each day until he completes the ten, it suffices him, without any disagreement known to us, because the obligation is to feed ten needy persons, and he has fed them. If he gives it to someone he believes to be needy, but it turns out that he is wealthy, there are two views, based on the two reports regarding giving Zakah to such a person. One view is that it does not suffice him; this is the statement of Al-Shafi'i, Abu Yusuf, Abu Thawr, and Ibn al-Mundhir, because he did not feed the needy, so it did not suffice him, just as if he had known [their status]. The second view is that it does suffice him; this is the statement of Abu Hanifa and Muhammad, because he gave it to one whom he believed to be needy, and his outward state was one of indigence, so it suffices, as if he did not know his condition. This is because poverty is hidden and it is difficult to know its reality. Allah the Almighty says: {For the poor who have been restricted for the cause of Allah, unable to move about in the land. The ignorant [because they are restrained] think them wealthy due to their restraint} (7). Thus, it is mandatory to suffice with his outward appearance and his estimation. Likewise, when two men asked the Prophet—peace be upon him—for charity, he said: "If you both wish, I shall give you from it, but there is no share in it for a wealthy person, nor for a strong person who is able to earn" (8). If it turns out that he is an infidel (kafir) or a slave, it does not suffice him, according to one clear position, as is our statement regarding Zakah; because this is not something that is easily hidden, and it is not a matter subject to ambiguity. If the one giving is the Imam, and he errs regarding poverty, he is not held liable; but if he errs regarding [the recipient's] freedom and Islam, is he held liable? There are two views, based on his error in [the application of] hadd punishments.