half a saʿ of wheat as the zakat al-fitr. The jurists then said: We make the obligatory amount of wheat half of what is obligatory for other foods. Yet, in the matter of zakat al-fitr, they differed with Muʿawiyah, may Allah be pleased with him, saying that a full saʿ is obligatory even for wheat. This involves a degree of inconsistency. The correct view, therefore, is that, if a fixed measure is to be set, it should either be half a saʿ, or it should be what suffices a needy person for all food types—whether wheat or something else. As for differentiating between them without evidence from the Sacred Law, that is not appropriate.

To whom is it to be given? The author says: “To those who may receive zakah.” The apparent meaning of the author’s wording is unrestricted: it would suffice to give it to anyone eligible to receive zakah, even if he is wealthy, such as those whose hearts are to be reconciled or a debtor who has incurred debt to reconcile people. The correct view is that it should be restricted to those eligible to receive zakah because of their need, for Allah, Most High, says: “feeding sixty needy people.” Those to whom zakah may be given include both needy and non-needy people. Thus, his statement, “to those who may receive zakah,” is restricted to those in need, as it is restricted in al-Rawḍ (1): “They are the needy, the poor, those in debt for their own needs, and the stranded traveler.”

“If he gives the needy people breakfast or dinner, it does not suffice him. Intention is required for expiation, whether through fasting or otherwise. If one who has pronounced zihār has intercourse with her, whether by night or by day, the continuity is broken; but if he has intercourse with someone other than her at night, it is not broken.”

His statement, “If he gives the needy people breakfast or dinner, it does not suffice him”: breakfast is