5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

morning and once in the evening!” If he buys other things, such
as coffee and newspapers instead of feeding himself as
advised, it will not be acceptable. The best way to do it is to
bargain with a restaurant and give the ten days’ expense to the
restaurant and have the poor person eat there every morning
and every evening for ten days. So is the case with the kaffârat
of a fast that was broken after the niyya and with the kaffârat of
zihâr; in either of these two cases, for one day’s kaffârat you
give half a sâ’ of wheat or other property of the same value to
each of sixty poor people in one day or to one poor person for
sixty days or feed him twice a day (for sixty days).
It is not necessary to perform the isqât of zakât not enjoined
(by the deceased person). The fatwâ permits the inheritor to
perform the dawr for the isqât of zakât by his own volition.
While making dawr, each time the poor people are given the
gold, the walî should intend for the isqât of salât or fast. The
poor person also should say, “I give (this) as a gift,” as he gives
back the gold and the guardian should reply, “I have received
(it).” The book Ashiat-ul lamaât, in its discourse on the kinds of
people who are not permitted to accept alms or zakât, states
that Âisha (radiy-Allâhu ’anhâ) related,” Rasûlullah (sallallâhu
’alaihi wasallam) came to my room. There was boiling meat in
the pot. I served him bread and some other food that I had in
the house. He said, ‘I see (some) meat cooking.’ ‘That was the
meat given to our maid Berîre as alms. I haven’t served this
meat, for you don’t take alms (zakât).’ ‘That meat is alms for
Berîre. But the meat that she gives us becomes a gift,’ he
said.” The poor can give the zakât they have received back to
the rich. What they give becomes a gift. It is allowed (halâl) for
the rich to take this. For, the poor has given it out of his or her
own property. Rasûlullah (sallallâhu ’alaihi wasallam) accepted
all gifts given to him without discriminating between rich and
poor. In return, he used to give much more.” [If the guardian will
not be able to perform the isqât, he appoints a non-relative as
his deputy to perform the isqât for the deceased person; this
deputy is preferred to others in doing the isqât and the dawr].
[It is written in the final part of Vasiyyetnâme, by Imâm
Birgivî, and in its explanation by Kâdî-zâde Ahmed Bey
‘rahmatullâhi ta’âlâ ’alaihimâ’: It is a condition that the poor
people must not have the nisâb amount (of property). It is
permissible for them to be the dead person’s relatives. When
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