in accordance with its meaning based on what we have mentioned, [for it indicates that he has a choice regarding each poor person to either feed him or clothe him, and this necessitates what we have mentioned]. It becomes like the choice one has regarding the game of the Sacred Precinct (Haram) between redeeming it with a counterpart, or valuing the counterpart in dirhams and buying food with them to give as charity, or fasting one day for each mudd. If he were to fast for some of the mudds and feed for others, [it would be permissible, and likewise] here. Similarly, with blood money (diyah), when one is given the choice between paying one thousand dinars or twelve thousand dirhams, if he gives some in gold and some in dirhams, it is permissible. This differs from the case where one emancipates half a slave and feeds five [people] or clothes them; [because halving the emancipation] compromises the other, for reasons we will mention hereafter.
Section: If he feeds the poor person some food and clothes him with some clothing, it does not suffice him, because he did not feed him the food obligated for him, nor did he clothe him with the clothing obligated. Thus, he becomes like someone who did not feed him anything and did not clothe him. If he feeds some of the poor people wheat, and others dates, or from another category, it suffices. Al-Shafi'i said: It does not suffice him. Our position is the statement of the Exalted: "...its expiation is the feeding of ten poor people." He has fed them from the category of what is obligated upon him. Furthermore, if he were to clothe some of the poor with cotton and others with linen, it would be permissible, despite the difference in type, and likewise with feeding.
1824 - Issue: He said: (And if he emancipates the two halves of two slaves, or the two halves of two slave women, or half of a slave and [half of] a slave woman, it suffices him.)
Sharif Abu Ja'far said: This is the opinion of most of them, meaning most of the jurists. Abu Bakr ibn Ja'far said: It does not suffice, because the intent of emancipation is the completion of the legal status, and this is not achieved by emancipating two halves. The companions of Al-Shafi'i differed into three views; some of them said [like the statement of Al-Khiraqi, some of them said like the statement of Abu Bakr, and some of them said]: If half of the slave is free,
(10) Omitted from: The original, B. Textual note. (11) In M: "yukhayyaru" (he is given the choice). (12) In B: "bihi" (with it). (13) In M: "ajza'a kadhalika" (it suffices likewise). (14) Omitted from: The original. (1) In M: "wa-in" (and if). (2) In M: "nisfay" (two halves). (3) Omitted from: B. Textual note.
بمَعْناها على ما ذَكَرْناهُ، [فإنَّها دَلَّتْ عَلَى أنَّه مُخَيَّرٌ فى كُلِّ فقيرٍ بينَ أَنْ يُطْعِمَه أو يَكْسُوَه، وهذا يَقْتَضِى ما ذَكَرْناه] (١٠)، ويصيرُ كما يَتَخَيَّرُ (١١) فى الصَّيْدِ الْحَرَمِىِّ بينَ أَنْ يَفْدِيَه بالنَّظِيرِ، أو يُقَوِّمَ النَّظِيرَ بدَراهِمَ، فيَشْتَرِىَ بها (١٢) طعامًا يَتَصَدَّقُ به، أو يصومَ عن كُلِّ مُدٍّ يومًا، فلو صامَ عن بعضِ الأمْدادِ، وأطْعَمَ بعضًا، [جاز، كذا] (١٣) ههُنا. وكذلك الدِّيَةُ، لمَّا كان مُخَيَّرًا بينَ إخْراجِ ألف دينارٍ، أو اثْنَىْ عَشَرَ أَلْفَ دِرْهَمٍ، لو أعْطَى البعضَ ذهبًا، والبَعْضَ دراهمَ، جازَ. وفارقَ ما إذا أعْتَقَ نصفَ عَبْدٍ، وأَطْعَمَ خمسةً أو كَسَاهم؛ [لأنَّ تنْصِيفَ العِتْقِ] (١٤) يُخِلُّ بالآخَرِ، لما سَنَذْكُرُه بعدَ هذا.
فصل: وإِنْ أَطْعَمَ المسكينَ بعضَ الطَّعامِ، وكَساهُ بعضَ الكِسْوَةِ، لم يُجْزِئْه؛ لأنَّه ما أطْعَمَه الطَّعامَ الواجِبَ له، ولا كَساهُ الكِسْوَةَ الواجِبَةَ، فصارَ كمَنْ لم يُطْعِمْه شيئًا ولم يكْسُه. وإِنْ أطْعَمَ بعضَ المساكِينِ بُرًّا، وبعضَهم تَمْرًا، أو مِنْ جِنْسٍ آخرَ، أجْزَأَ. وقال الشافِعِىُّ: لا يُجْزِئُه. ولَنا، قَوْلُه تعالى: {فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ}. وقَدْ أطْعَمَهم مِنْ جِنْسِ ما يَجِبُ عليه، ولأنَّه لو كَسَا بعضَ المساكِينِ قُطْنًا، وبَعْضَهم كَتَّانًا، جازَ، مع اخْتلافِ النَّوْعِ، كذلك الإِطْعامُ.
١٨٢٤ - مسألة؛ قال: (وَلَوْ (١) أعْتَقَ نِصْفَىْ عَبْدَيْنِ، أَوْ نِصْفَىْ أَمَتَيْنِ، أو نِصْفَ (٢) عَبْدٍ وأَمَةٍ، أَجْزَأَ عَنْهُ)
قال الشَّرِيفُ أبو جَعْفَرٍ: هذا قولُ أكْثَرِهم. يعنى أَكْثَرَ الفُقهاءِ. وقال أبو بكرٍ ابنُ جَعْفَرٍ: لا يُجْزِئُ؛ لأنَّ المَقْصُودَ من العِتْقِ تَكْمِيلُ الأَحْكامِ، ولا يحْصُلُ من إعْتاقِ نِصْفَيْن. واخْتَلَفَ أصْحابُ الشافِعِىِّ على ثلاثَةِ أوْجُهٍ؛ فمنهم من قال [كقَولِ الْخِرَقِىِّ، ومنهم من قالَ كقَوْلِ أبى بَكْرٍ، ومنهم مَن قال] (٣): إِنْ كانَ نِصْفُ الرَّقِيقِ حُرًّا،
(١٠) سقط من: الأصل، ب. نقل نظر.(١١) فى م: "يخير".(١٢) فى ب: "به".(١٣) فى م: "أجزأ كذلك".(١٤) سقط من: الأصل.(١) فى م: "وإن".(٢) فى م: "نصفى".(٣) سقط من: ب. نقل نظر.
