在伊本·欧麦尔的圣训中说："神的使者（p）规定……一沙阿（sa'）椰枣，或一沙阿大麦……"艾布·赛义德·胡达里说："当神的使者（p）与我们同在时，我们就以一沙阿食物、一沙阿干酸奶来缴纳开斋的天课。我们一直这样做，直到穆阿维叶来到麦地那，说：'我认为叙利亚小麦的两穆德，相当于一沙阿椰枣。'人们接受了这一说法。"这段圣训由全体圣训学家（al-jama'a）转述，其中五位转述者补充道："艾布·赛义德说：'但我仍照以往的方式缴纳。'"因此，这两段文本所表明的是：每人须缴纳一沙阿。

In the saying from Ibn 'Umar, "The Messenger of God (p) imposed . . . one sa' of dates or one sa' of barley . . . ." Abu Sa'id al Khudri said, "We used to pay zakah of breaking the fast of Ramadan, when the Messenger of God (p) was among us, with one sa' of food, one sa' of dried yogurt. We remained this way until Mu'awiyah came to us in Madinah and said, 'I think two mudd of the wheat of Syria is equivalent to one sa' of date.' People accepted that." Reported by the group, and the five reporters add, "Abu Sa'id says, 'but I continued paying it the same way I used to'." Thus, the indication of these two texts is that one sa' is obligatory for each person.

阿尔·达赫拉维说，开斋施舍（zakah al fitr）定为一萨阿（sa'），是因为"这足以供应一个中等规模的家庭；如此既能使穷人得到满足，又不会加重施舍者的负担"。¹ 关于以枣和大麦等食物缴纳时须缴一萨阿，学者们有一致的共识（ijma'）。如果缴纳的是小麦或葡萄干，依照三个学派的法学家，须缴一萨阿，他们是：Abu Sa'id、Abu al Aliah、Abu al Sha'tha、al Hasan al Basri、Jabir bin Zaid、Ishaq、al Hadi、al Qasim、al Nasir，以及 al Mu'ayyad bi Allah。2

Al Dahlawi says zakah of al fitr is determined at one sa' because "this is sufficient for an average-size household; thus it provides satisfaction for the poor without burdening the payer."1 There is ijma' that from foodstuffs like date and barley, one sa' is obligatory. If wheat or raisin is given, one sa' is obligatory according to three schools of jurists, Abu Sa'id, Abu al Aliah, Abu al Sha'tha, al Hasan al Basri, Jabir bin Zaid, Ishaq, al Hadi, al Qasim, al Nasir, and al Mu'ayyad bi Allah.2

他们的论据源于上文提到的阿布·赛义德的圣训。纳瓦维说："这段圣训有两个重要之处：第一，在希贾兹，'食物'一词指小麦，尤其是当它与其他食品并列使用时；第二，它列举了若干价值不同的物品，这表明无论价值如何，所指的都是一萨阿的数量。"那些认为应为半萨阿的人，除了穆阿维叶的故事和其他一些明显薄弱的言论外，并没有其他证据。4

Their argument is derived from the above mentioned saying from Abu Sa'id. Al Nawawi says, "This saying makes two important points: One, the word 'food' is used in Hijaz to mean wheats, especially when the word is used in additive relation to other foodstuff, and second, it mentions several items whose values are different, which means that the quantity of one sa' is intended regardless of the value."3 Those who say it is one half a sa' have no evidence except the story of Mu'awiyah and a few other obviously weak sayings.4

至于穆阿威叶的故事，大多数学者认为，它充其量只是一位圣门弟子的看法，而且与其他圣门弟子的看法相左，那些圣门弟子比穆阿威叶更了解先知ﷺ。然而，准则是：当圣门弟子之间存在分歧时，就需要另外的证据，因为他们中任何一人的观点并不比其他人的更有分量。大多数学者论证道，这段话本身以及类比都支持所列举的所有食物，包括小麦，都应以一萨阿为标准，而穆阿威叶也确实说过，这是他个人的看法，而非他从先知ﷺ那里听来的。尽管依据个人见解进行推理（ijtihād）始终是被允许的，但当有明确经文时，则不被接受。6

As for the story of Mu'awiyah, the majority of scholars believe that it is at best the opinion of a Companion which is opposed by other Companions who knew the Prophet better than Mu'awiyah. However, the rule is that when the Companions disagree among themselves, additional evidence is needed, since the view of one of them does not have more weight than that of any other. The majority argues that the saying itself as well as the analogy are in support of one sa' of all food items mentioned, including wheat, and Mu'awiyah did say it was a personal view and not that he had heard it from the Prophet (p).5 Although ijtihd is always permissible, it is not acceptable when there is a text.6

阿布·哈尼法及其弟子认为，半萨阿（sa'）小麦即已足够。这也是宰德·本·阿里和叶海亚的观点。伊本·哈兹姆说："这一观点可以正确地归于欧麦尔·本·阿卜杜勒·阿齐兹、塔乌斯、穆扎欣德、赛义德·本·穆塞耶卜、欧尔沃·本·祖拜尔、阿布·萨拉麦·本·阿卜杜勒·拉赫曼、赛义德·本·朱拜尔、奥扎伊、莱斯和苏夫扬。"伊本·哈兹姆还提到，若干圣门弟子也有同样的传述，包括艾布·伯克尔、欧麦尔、奥斯曼、阿里、阿伊莎、阿斯玛·本特·艾布·伯克尔、艾布·胡莱赖、哲比尔、伊本·麦斯欧德、伊本·阿拔斯、伊本·祖拜尔和艾布·赛义德。伊本·哈兹姆补充说，除了关于艾布·伯克尔、伊本·阿拔斯和伊本·麦斯欧德的传述之外，其余所有人的传述都是可靠的。9

Abu Hanifah and his disciples believe a half sa' of wheat is sufficient.7 This is also the view of Zaid bin 'Ali and Yahya.8 Ibn Hazm says, "it is correctly attributed to 'Umar bin 'Abd al 'Aziz, Taus, Mujahid, Sa'id bin al Musayyib, 'Urwah bin al Zubair, Abu Salamah bin 'Abd al Rahman, Sa'id bin Jubair, al Awza'i, al Laith, and Sufyan." Ibn Hazm also mentions reports from several Companions to the same effect, including Abu Bakr, 'Umar, 'Uthman, 'Ali, 'A'ishah, Asma bint Abu Bakr, Abu Hurairah, Jabir, Ibn Mas'ud, Ibn 'Abbas, Ibn al Zubair, Abu Sa'id. Ibn Hazm adds that reports from all of them are correct except those about Abu Bakr, Ibn 'Abbas, and Ibn Mas'ud.9

阿布·哈尼法及其追随者为其观点提供了以下依据：

Abu Hanifah and his group provide the following to support their view:

首先,艾布·达伍德从阿卜杜拉·本·萨阿莱白传述,真主的使者(愿主赐福他并使他平安)说:"开斋施舍(沙德盖·法特尔)为每两人一萨阿小麦。"[10]哈基姆从伊本·阿拔斯传述,归于先知(ﷺ)的话:"开斋施舍为两穆德小麦。"两穆德即半萨阿。提尔米兹也有类似的圣训,来自阿姆尔·本·舒艾布,从其父,再从其祖父传述。艾布·达伍德和奈萨仪则从哈桑传述了一段"麦尔绥勒"(断续)的圣训,内容是:"真主的使者ﷺ规定此项施舍为一萨阿枣子或大麦,或半萨阿小麦。"[11]此外还有其他几段圣训,合起来对关于一萨阿的普遍性表述加以限定,将小麦排除在外。12

Firstly, Abu Daud reports from 'Abd Allah bin Tha'labah that the Messenger of God (p) said, "sadaqah of al fitr is one sa' of wheat for each two persons."10 Al Hakim reports from Ibn 'Abbas, attributed to the Prophet (p) "Sadaqah of al fitr is two mudd of wheat." Two mudd is half a sa'. Al Tirmidhi has a similar saying from 'Amr bin Shu'aib from his father from his grandfather. Abu Daud and al Nasa'i report a mursal saying from al Hasan that "The Messenger of God imposed this sadaqah one sa' of date or barley, or half a sa' of wheat."11 And there are a few other sayings that, together, stand to restrict the general implications of the saying on the sa' by excluding wheat.12

其次,据可靠传述,若干圣门弟子认为应缴纳半萨阿的小麦。Sufyan 传述自 'Ali:"半萨阿小麦。"此说也见于四位继承者及其他人。13 依据这些传述,Ibn al Mundhir 说:"我们不知道有任何来自先知的可靠传述涉及小麦,因为小麦在麦地那并不常见。圣门弟子时期小麦变得充足后,他们把半萨阿小麦等同于一萨阿大麦。他们是不可忽视其观点的领袖。"Ibn al Mundhir 又通过 al Hafiz 所描述的可靠传述链,转述了同样的说法出自 'Uthman、'Ali、Abu Hurairah、Jabir、Ibn 'Abbas、Ibn al Zubair 及其母 Asma。al Tahawi 声称对此有公议(ijma'),15 但上文所引 Abu Sa'id 的不同意见否定了这一主张。此外,哈乃斐学派辩称,Abu Sa'id 所说的"我仍然像先知在世时那样缴纳"并不意味着一萨阿小麦是义务的,也没有人说不能缴纳超过半萨阿;实际上,超出的部分属于自愿施舍。16

Secondly, it is correctly reported that several Companions believed one half a sa' of wheat is obligated. Sufyan reports from 'Ali, "One half a sa' of wheat." It is also reported from the Four Successors and others.13 Depending on such reports, Ibn al Mundhir says, "We know of no correct report from the Prophet on wheat,14 which was not common in Madinah. When it became abundant during the era of the Companions, they made half a sa' of it equal to one sa' of barley. They are the leaders whose view must not be ignored." Ibn al Mundhir goes on to report via correct chains as described by al Hafiz, the same from 'Uthman, 'Ali, Abu Hurairah, Jabir, Ibn 'Abbas, Ibn al Zubair, and his mother Asma. Al Tahawi claims ijma' on this,15 but the disagreement of Abu Sa'id mentioned in the saying above disproves this claim. Moreover, Hanafites argue that Abu Sa'id comment, "I continue to pay it the same way I used to at the time of the Prophet" does not imply that one sa' of wheat is obligatory, and no one says one cannot pay more than one half; in fact the excess is voluntary charity.16

综上所述所有这些论据和证据来看,麦子在汉志地区似乎并不是常见的食物,因此先知没有规定麦子要交一萨阿(sa')。布哈里转述伊本·欧麦尔的圣训支持这一点,其文本为:"……一萨阿椰枣或一萨阿大麦。人们认为这相当于两穆德(mudd)麦子。"另一版本则为:"人们认为这相当于半萨阿。"19 伊本·给伊姆引用艾布·达乌德的话:"众所周知,欧麦尔曾规定半萨阿麦子等同于一萨阿的其他食物。"20 然而,两部可靠的圣训集中记载,这一做法的实施者是穆阿维叶。另有数段相互印证的断续(mursal)圣训。伊本·给伊姆随后提到伊本·艾比·萨吉尔的圣训,并补充说,哈桑·巴士里讲述:"斋月末,伊本·阿拔斯在巴士拉的讲坛(minbar,讲台)上发表演讲,说:'交付你们斋戒的散小净课(sadaqah)。'人们似乎没有理解。于是他又问道:'在座的有谁来自麦地那?'"

From all these arguments and evidence, it seems that wheat was not a common food in Hijaz at the time of the Prophet, so he did not impose one sa' on it. The saying reported by al Bukhari from Ibn 'Umar supports this, since it reads ". . . one sa' of date or one sa' of barley. People considered this equivalent to two mudd of wheat, " and in another version "People considered it equivalent to half a sa'."19 Ibn al Qayyim quotes Abu Daud, "It is known that 'Umar made one half of a sa' of wheat equal one sa' of these other things."20 It is however, mentioned in the two correct collections that Mu'awiyah was the one who did this. There are several mursal sayings that strengthen one another. Ibn al Qayyim then refers to the saying from Ibn Abi Saghir and adds that al Hasan al Basri says, "At the end of Ramadan, Ibn 'Abbas gave a speech from above the minbar [stand of the speaker] in Basrah saying, 'Pay the sadaqah of your fasting.' People seemed not to have understood. Then he added, 'Who here is from Madinah?

起来教导你的兄弟们吧，因为他们并不知道。真主的使者ﷺ说：

Stand up and teach your brothers, since they do not know. The Messenger of God (p)

"……他规定了这项施舍（天课）：每个自由人或奴隶、男或女、幼或老，须给一萨阿的枣子或大麦，或半萨阿的小麦……"随后，阿里来到，见物价低廉，便说："真主使你们富足；你们为何不将其定为每样一萨阿呢？"此段由艾卜·达乌德和奈萨仪辑录。22 伊本·盖伊姆补充道："我们的老师伊本·泰米叶倾向于这一观点，并说这与艾哈迈德关于赎罪（kaffarat）的见解相符，他认为半萨阿小麦等同于一萨阿其他物品。"23

imposed this sadaqah, one sa' of date or barley, or half a sa' of wheat, on each free person or slave, male or female, young or old . . . .' Then when 'Ali came and noticed the low prices, he said, 'God has given you prosperity; would you not make it one sa' of anything?'" Reported by Abu Daud and al Nasa'i.22 Ibn al Qayyim adds, "Our teacher, Ibn Taimiyah, inclines toward this view, saying it is consistent with Ahmad's view about kaffarat, in which he equates half a sa' of wheat to one sa' of other things."23

当仔细考察时，支持半萨阿小麦的那些说法，并非弱到应当被弃置的程度，也并非在圣门弟子中不为人知。若这些说法足够有力，它们理应为伊本·欧麦尔、艾布·赛义德、穆阿维叶以及听闻过这些说法的人所知。从文本中也可以明显看出，穆阿维叶是以价值为依据，将半萨阿小麦等同于一萨阿的其他食物。

It seems that sayings in support of the one half sa' of wheat when thoroughly scrutinized, are not weak to the extent of being rejected, nor are they well-known among the Companions. If these sayings were strong enough, they would be known to Ibn 'Umar, Abu Sa'id, Mu'awiyah, and those who heard them. It is also obvious from the text that Mu'awiyah equated half a sa' of wheat to one sa' of others on the basis of value.

奇怪的是，一些马立克学派的著作表示不赞成给出超过一萨阿的数量，理由是一萨阿是沙里阿规定的数额，应当与规定相符，正如在功修中增加数量是被厌恶的一样。26 这一论点并不十分有说服力，因为天课虽然是一种功修，但它同时也是一项社会经济义务，所以多付超过应付的数额，并不会使其偏离其目标；实际上，这样做更好。《古兰经》说："凡自愿多做善事的，那对他确是更好的。"27 这关乎斋月中因破斋而需要的补偿，它是给予贫困者的食物。艾哈迈德和艾布·达武德从乌拜伊·本·卡尔卜处转述：某人应付的天课是一头一岁的母骆驼，但他想把一头更好的母骆驼交给收取者，并说规定的那头太小，既不能骑，也不能产奶；然而乌拜伊［收取者］拒绝接受，于是他们前往先知（ﷺ）处请求裁决。先知说："这是你们所应尽的义务，但如果你想多给，真主必将因此赏赐你，我们也愿意接受。"随后他下令接受那头较大的骆驼，并为那人的财富祈求真主赐福。28

Strangely enough, some Malikite writings express dislike of giving more than one sa', since a sa' is the Shari'ah prescription and it should be binding just as it is disliked to increase in worships.26 This argument is not very convincing, since though it is a worship, zakah is also a socio-financial obligation, so paying more than is due does not sidetrack it from its objectives; in fact, it is better. The Qur'an says "Whoever volunteers more, it is indeed better for him,27 in regard to compensation payment for breaking the fast of a day of Ramadan (which is the food for a person in need.) Ahmad and Abu Daud report from Ubai bin Ka'b that the required amount of zakah due from a certain man was one one-year-old she-camel, but he wanted to give a better she-camel to the collector, saying that the required one was too young to be used for riding or to give milk, but Ubai [the collector] refused to accept it, and they went to the Prophet (p) for judgement. The Prophet said, "This is what is obligated on you, but if you want to volunteer more, God shall reward you for it, and we accept to take it." Then he ordered the bigger camel to be accepted and prayed God to bless the man's wealth.28

上述明确的经文表明，超出应尽义务而施予是可接受的，并且会得到回报。阿里说："如果真主赐予你富足，你也应当施予更多。"

The above clear text indicates that giving more than is due is acceptable and rewardable. 'Ali says, "if God gives you prosperity, you should also give more."

在本书第一卷中已经说明，一萨阿（sa'）若以小麦计量，等于2176克。由于萨阿是容量单位，若使用比小麦更重的物品（例如）

It was shown in volume one of this book that one sa' equals 2176 grams if measured in wheat. Since the sa' is a volume measure, if an item heavier than wheat is used (e.g.

…（大米）超过2176克才能构成一萨阿（sa'）的体积。纳瓦维认为，萨阿是体积单位，不必按重量来估算，因为各种食物的重量并不相同；因此，无论其重量如何，都必须给出与一萨阿体积相等的数量。29 伊本·哈兹姆补充说，据麦地那居民所言，一萨阿约合5.33拉特勒（重量单位），但不同的食物之间有所差异。30

rice) more than 2176 grams should be given in order to make the volume of one sa'. Al Nawawi argues that the sa', being a measure of volume, need not be estimated in weight, since food items have different weights; thus, a quantity equal to the volume measure of one sa' must be given, regardless of its weight.29 Ibn Hazm adds that according to the residents of Madinah, a sa' is 5.33 ratl (in weight) but it differs from one item to another.30

关于开斋捐（Zakat al-Fitr）的圣训提到了几种食物，即椰枣、大麦、葡萄干和干酪（脱脂前的全脂乳制干酪）。其中一些版本还增加了小麦和玉米。那么，这些是唯一可以用来缴纳的种类吗？马立克学派和沙斐仪学派认为，这些种类只是作为例子提及，义务可以用付款人所在地区最常见的食物缴纳，或者用付款人通常所吃的最常见食物缴纳，有人如此主张。许多马立克学派认为，斋月是确定最常见食物的时间，而一些沙斐仪学派则以开斋节当天来确定最常见的食物，只要是大多数人所食用的即可。如果几种食物同样常见，那么其中任何一种都是合适的。

The sayings on zakah of al fitr mention a few food items, namely date, barley, raisin, and dried whole-milk yogurt. Some of their versions add wheat and corn. Are these the only kinds that can be paid? Malikites and Shafi'ites argue that these kinds are mentioned only as examples, and the requirement can be paid in the form of the most common food items in the payer's area or the most common food .the payer usually eats, according to some. Many Malikites believe that the month of Ramadan is the time during which the most common food item is determined,31 while some Shafi'ites determine the most conmon food item on the day of 'Id al fitr,32 as long as it is eaten by most people. If several kinds are equally common, any of these kinds is suitable.

当然，最好是把其中最好的给予他人，这是值得提倡的。33

Certainly, it is preferred to give the best among them.33

另一方面,圣战派(Hanbalites)认为,只要上述五种物品中的任何一种可以获得且负担得起,斋戒者的救济(fitrah)只能以其中一种物品的形式支付。34 据传,艾布·哈尼法(Abu Hanifah)和艾哈迈德(Ahmad)允许以面粉的形式支付。35

On the other hand, Hanbalites believe fitrah can only be-paid in the form of one of the five items mentioned above, as long as paying one of them is available and affordable.34 Abu Hanifah and Ahmad are quoted as permitting payment in the form of flour.35

看来先知（ﷺ）提及这些食物仅仅是作为例子，因为它们是当时阿拉伯人所熟知的主食。因此，如果在某些地区如今大米或玉米更为常用，那么开斋赋（Zakat al-Fitr）的缴纳就必须以这些食物的形式进行。

It seems that the Prophet (p) mentions these items merely as examples, since they were the foodstuffs known to the Arabs at his time. Consequently, if rice or corn are more used in certain lands today, payment of zakah of al fitr must be in their forms.

伊本·哈兹姆主张，只有椰枣或大麦才可用作开斋捐（fitrah）的实物。他的依据是阿布·穆吉兹的一段传述：“我问伊本·欧麦尔：‘真主赐予我们丰裕，小麦用于开斋捐不是比椰枣更好吗？’他说：‘我的同伴们都已遵循他们的path，我也喜欢跟随他们。’”艾哈迈德·沙基尔评论说，综合所有关于此事的圣训和言论可以看出，伊本·哈兹姆的论点没有根据。例如，穆阿维叶提议用小麦，没有任何圣门弟子表示反对。（虽然艾布·赛义德反对减少数量，但他并不反对品种。）伊本·哈兹姆所引伊本·欧麦尔的这段传述不能作为证据，因为众所周知，伊本·欧麦尔在自己的实际行动中非常严格地字字遵循先知ﷺ的足迹。

Ibn Hazm argues that only date or barley is acceptable as payment on the grounds of a report from Abu Mujliz that "I asked Ibn 'Umar, 'God gave us prosperity; is not wheat better than date in payment of fitrah?' He said 'My colleagues went their way and I like to follow it.'"36 Ahmad Shakir comments that taking all the sayings on the matter together makes it clear that Ibn Hazm's argument is groundless. Mu'awiyah, for example, suggested wheat and no Companion objected to it. (Although Abu sa'id objected to the reduced quantity, he did not disapprove the kind.) The report from Ibn 'Umar given by Ibn Hazm is no evidence, since, in his personal action, Ibn 'Umar is known to be very particular in following literally the footsteps of the Prophet (p)

三大主要学者不认可以实物价值折算支付。当有人问艾哈迈德关于以钱支付斋月结束时的开斋捐（zakah al fitr）是否可以时，他回答说："我担心这是不可以的，因为这违背了神的使者的圣训。"有人告诉他，据说欧麦尔·本·阿卜杜勒·阿齐兹曾接受以钱支付这项天课，艾哈迈德说："难道他们要为了别人的话而放弃神的使者的话吗？伊本·欧麦尔说：'神的使者ﷺ规定了开斋捐。'而神说：'你们当服从真主，服从使者。'"这也是马立克和沙斐仪的观点。伊本·哈兹姆持相同看法，理由是钱只是替代性的支付，而替代物除非双方同意，否则不成立。

The three leading scholars do not approve of payment in value. When Ahmad was asked about payment of zakah of al fitr in money, he answered, "I am afraid it is not satisfactory, since it is in opposition to the tradition of the Messenger of God." When he was told that it is said 'Umar bin 'Abd al 'Aziz used to accept money as payment of this zakah, Ahmad said, "Would they abandon the saying of the Messenger of God for the saying of someone else? Ibn 'Umar said 'The Messenger of God (p) imposed zakah of al fitr . . . .' and God says 'Obey God and obey the Messenger.'"38 This is also the view of Malik and al Shafi'i.39 Ibn Hazm shares the same view, on the grounds that money is only a substitute payment, and a substitute is not valid except by mutual agreement.

因为天课是归于真主的义务，所以不能与人协商以替代之物来代付。40

Since zakah is due to God, one cannot negotiate a substitute.40

另一方面,al Thawri、Abu Hanifah及其门徒认为,以价值形式缴纳斋戒结束时的开斋施舍(zakah al-fitr)是允许的。这也有人转述自'Umar bin 'Abd al-'Aziz和al-Basri。41 Ibn Abi Shaibah转述'Awn的话:"我听到'Umar bin 'Abd al-'Aziz写给'Adi(当时他是Basrah的总督)的信被宣读,信中说,每个领薪水的人都必须缴纳半个迪拉姆。"42 据传al-Hasan曾说:"用迪拉姆缴纳开斋施舍是允许的。"43 Abu Ishaq说:"我亲眼见过他们(前辈们)用迪拉姆缴纳斋月的天课。"44 据传'Ata也曾用银币缴纳开斋施舍。45

On the other hand, al Thawri, Abu Hanifah, and his disciples believe it is permissible to pay zakah of al fitr in value. This is also reported from 'Umar bin 'Abd al 'Aziz and al Basri.41 Ibn Abi Shaibah reports from 'Awn, "I heard the letter of 'Umar bin 'Abd al 'Aziz being read to 'Adi in Basrah (where he was governor). It said that one-half a dirham per person must be taken from all salary earners."42 Al Hasan is reported as saying, "It is permissible to pay zakah of al fitr in dirhams."43 Abu Ishaq says, "I attended their (the predecessors) paying of the zakah of Ramadan is dirhams,"44 and 'Ata is reported to have given zakah of al fitr in silver currency.45

这一观点得到以下依据的支持：

This view is supported by the following:

A. 先知的话："在这一天让他们（穷人）富足起来。"使他们富足，既可以通过给予钱财，也可以通过给予食物来实现；更何况贫困和赤贫之人，除了食物之外，还需要衣物和其他物品。

A. The saying of the Prophet "Make them (the poor) rich on this day." Enriching them can be done by giving money as much as by giving food, more so since the poor and destitute need clothing and other materials in addition to food.