it is handed to him in the expiation of an oath. As for the rest of the types, it is half a sa' for every poor person. Ahmad stipulated this, stating regarding the feeding of the poor for the ransom and the penalty for the expiation of an oath: "If he feeds them wheat, then a mudd of food for every poor person, and if he feeds them dates, then half a sa' for every poor person." Al-Khiraqi gave the absolute ruling of a mudd for every poor person and did not distinguish. The more appropriate view is that less than half a sa' of anything other than wheat does not suffice, as the Lawgiver has not prescribed in any instance less than that for the feeding of the poor, and there is no authoritative text (tawqif) regarding it, so it is referred to its counterparts. It does not suffice to distribute the food except to the poor of the Sanctuary, because it stands in the place of the sacrificial offering mandatory for them, so it is also for them, like the value of fungible property of a human. The fourth section, regarding fasting: It is reported from Ahmad that he fasts one day for every mudd. This is the apparent opinion of 'Ata', Malik, and al-Shafi'i, because it is an atonement that involves fasting and feeding, so the day is in equivalence to the mudd, like the expiation for zihar. From Ahmad, it is also reported that he fasts one day for every half a sa', which is the opinion of Ibn 'Abbas, al-Hasan, al-Nakha'i, al-Thawri, the People of Opinion (Ashab al-Ra'y), and Ibn al-Mundhir. The Qadi said: "The issue is a single narration; the day is for a mudd of wheat or half a sa' of other than it. Ahmad's statements in the two narrations are interpreted as referring to different circumstances, because the fasting of a day is in equivalence to feeding a poor person, and the feeding of a poor person is a mudd of wheat or half a sa' of other than it, and because Allah Almighty established the day in the expiation for zihar as being in equivalence to feeding a poor person; thus it is the same here." It is narrated from Abu Thawr that the penalty for game, whether in food or fasting, is like the expiation for injury. This is also narrated from Ibn 'Abbas. Our position is that it is a penalty for something destroyed, so it differs according to its variation, like the replacement for human property.