Bukhari

Hadith Commentary:
A "jadh‘ah" is a camel that has entered its fifth year, and in the second year, it refers to a cow or goat, and a sheep that has completed one year. A sheep that is eight months old is also considered a "jadh‘ah."
(Lughat al-Hadith)

Hadith Commentary:
This permission was specific to Abu Burdah.
As will be mentioned further on, Anas (radi Allahu anhu) was not informed about this, which is why he said so.

Hadith Commentary:
According to one narration, this person mentioned the hunger and hardship of his neighbors.
(Sahih al-Bukhari, al-‘Eidayn, Hadith: 984)
Some narrations indicate that when he mentioned the neediness of his neighbor, the Messenger of Allah (sallallahu alayhi wa sallam) considered him excused.
(Sahih al-Bukhari, al-Adahi, Hadith: 5581)
Other narrations explicitly state that this person was Abu Burdah ibn Niyar (radi Allahu anhu), and the Messenger of Allah (sallallahu alayhi wa sallam) granted him permission to slaughter a one-year-old goat (kid) for sacrifice (udhiyah), and said: “This concession is only for you; no one else is allowed to benefit from this concession.”
(Sahih al-Bukhari, al-Adahi, Hadith: 5560)
Imam Bukhari (rahimahullah) did not restrict the act of eating on the day of Eid al-Adha to any specific time in this chapter heading, as he did in the case of Eid al-Fitr, where he specified eating before the prayer. This means that, according to Imam Bukhari (rahimahullah), there is no restriction regarding eating on the day of Eid al-Adha, whether it is before or after the sacrifice is performed. Thus, in the aforementioned hadith, when this person slaughtered his sacrifice before the prayer and submitted that everyone desires to eat meat on this day, the Prophet (sallallahu alayhi wa sallam) objected to the act of sacrificing before its time, but by remaining silent regarding eating meat before the Eid prayer, he maintained this practice. Perhaps in this manner, Imam Bukhari (rahimahullah) alluded to the weakness of those ahadith in which a distinction is made regarding eating on the occasions of Eid al-Fitr and Eid al-Adha.
As in the hadith: The Messenger of Allah (sallallahu alayhi wa sallam) would not go out on the day of Eid al-Fitr until he had eaten something, and on Eid al-Adha he would not eat anything until he had performed the prayer.
(Jami‘ at-Tirmidhi, al-‘Eidayn, Hadith: 542)
The hadith scholars (muhaddithin) have also commented on other ahadith of this type.
(Fath al-Bari: 2/578)
Although the hadith scholars have critiqued these narrations, the preferred opinion is that these narrations are authentic (sahih) and sound (hasan).
As Shaykh al-Albani (rahimahullah) and many other researchers have explicitly stated, therefore, the Sunnah is not to eat anything before the Eid prayer on the day of Eid al-Adha.

Hadith Commentary:
It is understood that touching the sacrificial animal before the prayer is not permissible in any circumstance.

Hadith Commentary:
(1)
From the evidences of the Qur'an and Sunnah, the status of sacrifice (qurbani) being a Sunnah is established; rather, performing the sacrifice is a Sunnah Mu’akkadah (emphasized Sunnah). However, regarding Abu Bakr and Umar (radi Allahu anhuma), it is reported in narrations that these noble companions would refrain from performing the sacrifice, disliking the statement of those who declared it obligatory (wajib).
(al-Sunan al-Kubra lil-Bayhaqi: 9/265)

Hadith Commentary:

Muhammad ibn Sirin was the freed slave of Anas ibn Malik radi Allahu anhu.
He was a jurist, scholar, devout worshipper, ascetic, pious, and a renowned hadith scholar.
When people saw him, they would remember Allah.
At the mention of death, his complexion would turn pale.
He was among the famous and eminent Tabi‘in.
He passed away in the year 110 AH at the age of 77.

Hadith Commentary:
(1)
Desiring meat on the day of Eid is not contrary to sincerity and devotion to Allah, but in fulfilling this desire and wish, one should not violate the Shariah. It is very important to be mindful of the poverty and neediness of one’s neighbors, but sympathy towards them should be shown while remaining within the bounds of the Shariah.

(2)
Hazrat Anas radi Allahu anhu said: I do not know whether this concession is for others as well or not, whereas in the narration from Hazrat Bara’ bin Azib radi Allahu anhu, it is clarified that the sacrifice of a one-year-old kid (goat) was specifically for Hazrat Abu Burdah bin Niyar radi Allahu anhu. Regarding this, the Messenger of Allah sallallahu alayhi wa sallam said: “After you, it will not be permissible for anyone to do so.” (Sahih al-Bukhari, al-Adahi, Hadith: 5556) Perhaps Hazrat Anas radi Allahu anhu did not hear this statement of the Messenger of Allah sallallahu alayhi wa sallam. (Fath al-Bari: 10/10)

Hadith Commentary:
Vocabulary of the Hadith:
تَوَزَّعُوا or تَجَزَّعُوا:
Both are synonymous words.
The meaning is that they divided the flock of goats among themselves and then slaughtered them.

Benefits and Issues:
According to unanimous agreement of the four Imams,
the sacrifice of a جَذَعه (jaz'ah) goat was specific to Abu Burdah radi Allahu anhu, and no other person can slaughter a جَذَعه goat as a sacrificial animal.

(1) Apparently, the relevance of the hadith to the chapter title is not evident. Imam al-Nasa'i rahimahullah has most likely interpreted the statement of the Messenger of Allah sallallahu alayhi wa sallam: [مَن ذَبَحَ قَبْلَ الصَّلاةِ، فليُعِدِ ] "Whoever slaughtered the sacrifice before the Eid prayer, let him slaughter another in its place," as being in reference to the slaughtering done by the imam. This is also the view of Imam Malik rahimahullah and some other scholars. However, the more correct opinion is that it is permissible to slaughter the sacrifice before the imam does so, provided that it is after the Eid prayer. This is what is apparently understood from the blessed hadith. And Allah knows best.

(2) It is preferable that a person slaughters his sacrificial animal himself, with his own hands, just as the Messenger of Allah sallallahu alayhi wa sallam slaughtered both rams himself. There is consensus on this. However, if another person slaughters it, the sacrifice will still be valid.

(3) One animal (sheep, goat, ram, ewe, etc.) suffices as a sacrifice on behalf of the entire household. However, slaughtering two or more animals is superior and a more preferred act.

Benefits and Issues:
➊ The prayer referred to here is the Eid prayer. It is narrated from Hazrat Bara’ radi Allahu anhu that he said: On the day of Eid al-Adha, the Prophet sallallahu alayhi wa sallam went out (to the Eid ground) and performed two rak‘ahs of the Eid prayer. Then, turning towards us, he said: The first act of worship on this day of ours is that we perform the prayer first, then return (from the Eid ground) and sacrifice the animal. (Sahih al-Bukhari, al-‘Idayn, Chapter: The Imam Facing the People in the Eid Khutbah, Hadith: 976)

➋ The sacrifice performed before the Eid prayer is considered ordinary meat. Such a person will not receive the reward of sacrifice (udhiyah).

➌ The reward depends on the action being in accordance with the Sunnah.

➍ If someone mistakenly sacrifices before the prayer, then if another animal is available, he should sacrifice a second animal after the Eid prayer.