Azami 7228

Reported by Abu Dawud (2813), Ibn Majah (3160), and Ahmad (20723, 20729), all of them through the route of Khalid Haddan, from Abu Malih bin Usama, from Nubaysha, and so on. The wording given is that of Abu Dawud. Ibn Majah abbreviated it, while Ahmad added, in the first instance, the hadith about the atirah and the fara at its beginning, and in the other instance at its end. Its chain of transmission is sahih.Muslim narrated, in the Book of Fasting (1141), through this same route, his saying, "The days of Tashriq are days of eating and drinking." He then narrated it through the route of Ismail bin Ulaya, from Khalid Haddan, "Abu Qilaba narrated to me, from Abu Malih, from Nubaysha." Khalid said, "So I met Abu Malih and asked him, and he narrated it to me."The jurisprudence of this chapter is that the prohibition against storing meat beyond three days was due to the people's need for meat, especially the poor and needy among the desert dwellers who flocked to Madinah to obtain meat. So the Prophet ﷺ forbade storing it beyond three days. Then abrogation came in the hadith of Ayesha and others.This provides evidence for the abrogation of one sunnah by another sunnah, and whoever continued to hold the prohibition, perhaps the abrogation had not reached him. Some scholars have said that no abrogation actually occurred here, but rather what occurred was the removal of the underlying cause. The difference between the removal of a ruling through abrogation and its removal through the disappearance of its cause is that what is removed by abrogation is never ruled by again, unlike what is removed through the disappearance of its cause, for the ruling returns if the cause returns. So if the poor and needy from the desert were to come forward today, it would become necessary again not to store meat beyond three days, just as happened during the time of the Prophet ﷺ. The first view is more correct.Feeding the poor and needy is something desired, and storing meat is permissible.