Azami 4285

Nasai (2507) and Ibn Majah (1828) both narrated it from the hadith of Waki, from Sufyan, from Salama bin Kuhayl, from Qasim bin Mukhaymara, from Abu Ammar, from Qays bin Saad, who narrated it as already mentioned. Ibn Khuzayma graded it sahih (2394).Imam Ahmad narrated it through this same route (15477), but he only mentioned the fasting of Ashura before Ramadan was revealed, without mentioning Zakat al-Fitr. Its chain of transmission is sahih. Abu Ammar's real name is Uraib bin Humayd Dahni. Nasai and Ibn Majah narrated from him. Ibn Hajar said in Taqrib, "Trustworthy."Imam Ahmad also narrated it (23840) from Yazid bin Harun, who said, Sufyan Thawri informed us, from Salama bin Kuhayl, from Qasim bin Mukhaymara, from Abu Ammar, who said, "I asked Qays bin Saad about Zakat al-Fitr, and he said, 'The Messenger of Allah ﷺ commanded us to give it before zakat was revealed. Then zakat was revealed, and we were not forbidden from it, nor were we commanded again to give it, yet we continue to do it.'" And I asked him about fasting Ashura, and he said, "The Messenger of Allah ﷺ commanded us to fast it before Ramadan was revealed. Then Ramadan was revealed, and we were not commanded to fast it, nor forbidden from it, so we [continue to] do it."Nasai (2508) narrated it via Shuba, from Hakam bin Utayba, from Qasim bin Mukhaymara, from Amr bin Shurahbil, from Qays bin Saad bin Ubada, who said, "We used to fast Ashura, and Zakat al-Fitr was proclaimed. Then when Ramadan was revealed, and zakat was revealed, we were not commanded to fast it, nor were we forbidden from it, and we continued to do it." Nasai said, "Salama bin Kuhayl differed from Hakam in its chain of transmission, and Hakam is more reliable than Salama bin Kuhayl."I say, both chains of transmission are sahih, and Amr bin Shurahbil is Hamdani Abu Maysara, as Nasai said, and he is trustworthy, one of the narrators found in the two Sahihs. As for Ibn Hajar's statement in Fath al-Bari (3/368) that its chain of transmission contains an unknown narrator, perhaps he held the view that Amr bin Shurahbil is Ibn Saeed bin Saad bin Ubada Ansari, who is graded "acceptable" according to him.Some scholars have held the view that Zakat al-Fitr was abrogated, but they have no evidence for that. The position held by the majority of scholars of knowledge is that Zakat al-Fitr is obligatory, as the previous hadiths indicate.Therefore Bayhaqi said (4/159), "This does not indicate that its obligation has lapsed, because the revelation of one obligation does not necessitate the lapse of another. Scholars have agreed on the obligation of Zakat al-Fitr, even though they differed on calling it a fard, so it is not permissible to abandon it."I say, by this he is referring to what the Hanafis held, that Zakat al-Fitr is wajib, not fard, and that according to them wajib is of a lower rank than fard.Ibn Hajar said, after discussing the chain of transmission and noting that it contains an unknown narrator, "Even assuming it is sound, there is no evidence in it for abrogation, since it is possible that they simply relied on the first command."Scholars then differed regarding the condition of possessing the nisab. The majority held that the nisab is not a condition for it, rather it is obligatory upon both the poor and the rich, based on his saying ﷺ, "upon every soul among the Muslims." The Hanafis held that it is not obligatory except upon one who possesses the nisab, because one for whom charity is permissible does not owe Zakat al-Fitr.