The apparent meaning of al-Khiraqi’s statement is that it is not permitted to pay it to him, because he does not eat it, making it equivalent to paying the monetary value. Abu al-Khattab said: It is sufficient, because he is a needy person who receives from zakat, so he is like an adult. If we say it is permissible (16) to pay it to a mukatab, it is permissible for the master to pay it from his own expiation to his mukatab, because it is permissible to pay it to him from his zakat.
Section: It is permissible to pay the expiation to one who appears to be poor. If he later proves to be wealthy, is it sufficient? There are two views on this, based on the two narrations regarding zakat. If he proves to be a disbeliever or a slave, it is not sufficient, by consensus.
1322 - Issue: He said: (And whoever begins the fasting of zihar from the beginning of Sha'ban, he shall break his fast on the day of 'Eid al-Fitr, and resume [the rest], and likewise if he begins from the beginning of Dhu al-Hijjah, he shall break his fast on the Day of Sacrifice (Yawm al-Nahr) and the days of Tashriq, and resume based on what has already passed of his fasting.)
The sum of this is that if a period of time intervenes in the fasting of zihar during which fasting is not valid for the expiation—such as if he begins the fasting from the beginning of Sha'ban and Ramadan and the day of 'Eid al-Fitr intervene, or he begins from Dhu al-Hijjah and the Day of Sacrifice and the days of Tashriq intervene—the continuous nature (tatabu') is not interrupted by this, and he resumes based on what has passed of his fasting. Al-Shafi'i said: The continuity is broken, and he is obligated to restart, because he broke his fast during the two months when it was possible for him to avoid it, so he is like one who breaks his fast for other reasons (2), or who fasts (3) for a vow or another expiation. Our argument is that this is a time period which the Law (Shar') has forbidden him from fasting for the expiation, so it does not break the continuity, just like menstruation and postpartum bleeding. [If they say: menstruation and postpartum bleeding] (4) cannot be avoided. We say: It is possible to avoid postpartum bleeding by not starting the fast during pregnancy, and similarly for menstruation.
(16) In B: "bi-jawaz" (with the permissibility). (1) Omitted from: A, B, M. (2) In B: "li-ghayr" (for other than). (3) In A: an addition: "nadran wa kaffaratan" (a vow and an expiation). (4) Omitted from: B. In M: "fa-in qala: wa al-haydu wa al-nifasu" (If he says: and menstruation and postpartum bleeding).
فظاهِرُ كلامِ الخِرَقِىِّ أنَّه لا يجوزُ الدَّفْعُ إليه؛ لأنَّه لا يَأْكُلُه، فيكونُ بمَنْزِلةِ دَفْعِ القِيمَةِ. وقال أبو الخَطَّابِ: يُجْزِئُ؛ لأنَّه مسكينٌ يُدْفَعُ إليه مِن الزَّكاةِ، فأشْبَهَ الكَبِيرَ. وإذا قلنا: يَجُوزُ (١٦) الدَّفْعُ إلى المُكاتَبِ، جاز للسَّيِّد الدَّفْعُ مِن كَفّارَتِه إلى مُكاتَبِه؛ لأنَّه يجوزُ أَنْ يَدْفَعَ إليه مِن زَكاتِه.
فصل: ويجوزُ دَفْعُ الكَفَّارَةِ إلى مَن ظاهِرُه الفَقْرُ، فإنْ بانَ غَنِيًّا، فهل تُجْزِئُه؟ فيه وَجْهانِ، بناءً على الرِّوايَتَيْنِ فى الزَّكاةِ. وإن بانَ كافرًا، أو عَبْدًا، لم يُجْزِئْه، وَجْهًا واحدًا.
١٣٢٢ - مسألة؛ قال: (وَمَنِ ابْتَدَأَ صَوْمَ الظِّهَارِ مِنْ أَوَّلِ شَعْبَانَ، أَفْطَرَ يَوْمَ الْفِطْرِ، وَبَنَى، وَكَذَلِكَ إِنِ ابْتَدأَ مِنْ أَوَّلِ ذِى الْحِجَّةِ، أفْطَرَ يَوْمَ النَّحْرِ وَأيَّامَ التَّشْرِيقِ، وَبَنَى عَلَى مَا مَضَى مِنْ صِيَامِهِ)
وجملةُ ذلك، أنَّه إذا تَخَلَّلَ صَوْمَ الظِّهارِ زمانٌ لا يَصِحُّ صَوْمُه عن الكَفَّارَةِ، مِثْل أَنْ يَبْتَدِئَ الصَّوْمَ مِن أوَّلِ شعبانَ، فَيَتَخَلَّلَه رمضانُ ويومُ الفِطر، أو يَبْتَدِئَ مِن ذى الحِجَّة، فَيَتَخَلَّلَه يومُ النَّحْرِ وأيامُ التَّشْرِيق، فإنَّ التَّتابُعَ لا يَنْقَطِع بهذا، ويَبْنِى على ما مَضَى مِن صِيَامِه. وقال الشّافعىُّ: يَنْقَطِعُ التَّتابُعُ، ويَلْزَمُه الاستئنافُ؛ لأنَّه أفْطَرَ فى أثْناءِ الشَّهْرَينِ بما كان يُمْكِنُه التَّحَرُّزُ منه، فأشْبَهَ ما (١) إذا أفطرَ بغيْر (٢) ذلك، أو صامَ (٣) عن نَذْرٍ، أو كَفّارَةٍ أُخْرَى. ولَنا، أنَّه زمنٌ مَنَعَه الشَّرْعُ عن صومِه فى الكفَّارةِ، فلم يَقْطعِ التَّتابُعَ، كالحَيْضِ والنِّفاسِ. [فإن قالوا: الحَيْضُ والنِّفاسُ] (٤) غيرُ مُمْكِنٍ التَّحَرُّزُ منه. قُلْنا: قد يُمْكِن التَّحَرُّز مِن النفاس بِأنْ لا تَبتدئَ الصَّوم فى حالِ الحَمْلِ، ومِن الحَيْضِ
(١٦) فى ب: "بجواز".(١) سقط من: أ، ب، م.(٢) فى ب: "لغير".(٣) فى أزيادة: "نذرا وكفارة".(٤) سقط من: ب. وفى م: "فإن قال: والحيض والنفاس".