food at the beginning of the day, derived from ghadwah (the early part of the day), while dinner is food at the end of the day, derived from ʿashiyy (the latter part of the day). Thus, if he gives breakfast to sixty needy people, it does not suffice him; likewise, if he gives them dinner, it does not suffice him. This is the view adopted by the author, and it is the school’s established position, because it requires that they be given ownership of the food. Breakfast and dinner do not entail transfer of ownership, since at a breakfast or dinner a person takes only what fills his stomach and is unable to take anything away.

However, we say: What evidence is there for requiring transfer of ownership? In the Noble Quran, Allah mentions feeding ten needy people as expiation for an oath, and feeding sixty needy people as expiation for zihār. The hadith of Kaʿb ibn ʿUjrah, may Allah be pleased with him, is specific. Who could claim that giving them breakfast or dinner is not feeding them?! Were anyone to say so, his statement would be rejected.

The correct view in this matter, therefore, is that if he gives them breakfast or dinner, it suffices him, because Allah, Most High, says: “then the feeding of sixty needy persons.” He did not specify an amount, nor did He specify a type. Thus, whatever is termed feeding suffices. Accordingly, if he gives them breakfast or dinner, it suffices him. This was the view chosen by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him.

Supporting this is the fact that when Anas ibn Malik, may Allah be pleased with him, grew old and became unable to fast Ramadan, toward its end he would invite thirty needy people and feed them bread and condiment in place of fasting (1), even though Allah says: “And upon those who are able to fast it with hardship is a ransom: the feeding of a needy person.” [al-Baqarah: 184] This is a Companion’s interpretation of feeding a needy person through his own practice.

Know that the Sacred Law divides the matter of feeding into three categories: