of Ibn ʿUmar—may Allah be pleased with him—“The Messenger of Allah ﷺ made the zakat al-fitr during Ramadan obligatory upon every young and old, male and female,” and other reports of the same nature.

Ibn al-Qayyim said (2/373):

Shaykh al-Islam Ibn Taymiyyah stated: “Such reports confer certain, definitive knowledge in the view of the vast majority of the Ummah of Muhammad ﷺ, from the earliest generations to the latest. Among the Salaf there was no dispute over this, and among the later scholars it is likewise the position of the leading jurists who follow the four Imams. The matter is documented in the works of the Hanafis, Malikis, Shafiʿis, and Hanbalis—for example, al-Sarakhsi and Abu Bakr al-Razi among the Hanafis; Shaykh Abu Hamid, Abu al-Tayyib, and Shaykh Abu Isḥaq among the Shafiʿis; Ibn Khuwiz Mandad and others among the Malikis; Qadi Abu Yaʿla, Ibn Abi Musa, Abu al-Khaṭṭab and the like among the Hanbalis; as well as Abu Isḥaq al-Isfarayini, Ibn Furak, and Abu Isḥaq al-Naẓẓām among the theologians (mutakallimun).”

He continued: “Ibn al-Ṣalah also cited, authenticated, and opted for this view, though he was unaware of the large number of scholars who espoused it—and had he known, their consensus would have strengthened his argument. He adopted it purely on the basis of sound proof. Some shaykhs who objected to him—people of knowledge and devotion but without full expertise in this field—assumed that Abu ʿAmr Ibn al-Ṣalah had deviated from the majority. Their excuse is that, when addressing such issues, they rely on what they find in the writings of Ibn al-Hajib; if they seek a higher reference, they move up to Sayf al-Āmidī and Ibn al-Khatib; and if they climb further, they reach al-Ghazali, al-Juwayni, and al-Baqillani.”

He said: “And all the hadith scholars affirm what Shaykh Abu ʿAmr has stated, and the proof rests on