Ibn Al-Jawzi reports that
was claimed abrogated by the Zakah verse,
باب ذكر ما ادعي عليه النسخ من سورة الذرايات. ذكر الآية الأولى: قوله تعالى "وفي أموالهم حق للسائل والمحروم". الحق ها هنا النصيب وفيه قولان: الأول أنه ما يصلون به رحما أو يقرون به ضيفا أو يحملون به كلا أو يغنون به محروما وليس بالزكاة، قاله ابن عباس رضي الله عنهما. والثاني أنه الزكاة، قاله قتادة وابن سيرين. وقد زعم قوم أن هذه الآية اقتضت وجوب إعطاء السائل والمحروم فذلك منسوخ بالزكاة. والظاهر أنها حث على التطوع ولا يتوجه نسخ
He refutes it saying that the verse encourages Muslims to voluntarily give charity to the beggar and the deprived.
Abu-Abdillah Shu`la, in his book صفوة الراسخ في علم المنسوخ والناسخ, page 176, does not take sides on this claim but reports that Al-Hasan and An-Nakh`i both opined that the "right" mentioned in this verse is other than the Zakah, but that people have neglected it. Shu`la concludes that their opinion means no abrogation. I don't know how he made that conclusion. I don't know how they made theirs and I wonder how can a right be neglected by people and neither God nor His Messenger say anything about it!
Al-Khazraji reports in his book نفس الصباح في غريب القرآن وناسخه ومنسوخه, volume 2, page 668, that it was Ad-Dhahhaak who made that claim. He adds that An-Nahhaas and Makki reported a refuting opinion that 51:19 is a recommendation, not a mandate. I don't see how that can be when the verse says it's a right
for the beggar and the deprived. Al-Khazraji makes the same claim in pages 736-737 about
Don't the categories of the deserving of alms include the beggar and the deprived? Both are either poor or needy. So, the Zakah verse extended the scope
of the deserving of charity. The added categories, therefore, mean a new command. It would be abrogation if it removed either or both of the categories specified in 51:19. Besides, Verse 51:19 did not say that those were the only two categories deserving charity.
Al-Jabri, in his book لا نسخ في القرآن...لماذا؟, pages 50-52, rejects this claim, but does so because he believes that the right of the beggar and the deprived is beyond the Zakah, which may not be enough to fulfill the needs of the needy. He quotes Ibn Hazm saying that he who sees a fellow Muslim in need of food or clothing and is able to help him but doesn't, that he has not practiced required mercy.