Ibn Majah

Hadith Commentary:
By mentioning this chain of narration, Imam Bukhari rahimahullah intends to establish that Sufyan’s hearing (sama‘) from Abdur Rahman is proven.
Ibn Kathir’s narration was connected (mawsul) by Tabarani.

Hadith Commentary:
(1)
By "food" is meant everything that is eaten.
This hadith discusses the issue of storing provisions.
(2)
The relevance to the chapter heading is clear.
The purpose of Aisha radi Allahu anha was that once the Messenger of Allah sallallahu alayhi wa sallam forbade the storing of sacrificial meat so that the wealthy would feed the poor and needy with meat.
Afterwards, this ruling was abrogated.
(3)
Aisha radi Allahu anha's laughter in response to the questioner was out of amazement, as the household of the Messenger had no abundance in their livelihood and would go several days in hunger, so to inquire about the reason for necessity was a cause for astonishment.

Hadith Commentary:
(1)
Hazrat Abis bin Rabi’ah asked Hazrat Aisha radi Allahu anha whether the Messenger of Allah sallallahu alayhi wa sallam had forbidden eating the meat of the sacrifice for more than three days. She replied:
“He only imposed this restriction for one year, when, due to famine, hunger had settled among the people. So he wished that the wealthy should feed the poor and assist them in their hardship.”
(Sahih al-Bukhari, al-At’imah, Hadith: 5423)

In a narration of Sahih Muslim, the Messenger of Allah sallallahu alayhi wa sallam said:
“I forbade you from eating the meat for more than three days because of the poverty of the poor who would come to you in need. Now eat, store, and give charity as well.”
(Sahih Muslim, al-Adahi, Hadith: 5103 (1971))

From this it is understood that the one performing the sacrifice should eat himself, give gifts to friends, and also feed the poor.
(Fath al-Bari: 10/34)

Hadith Commentary:
Vocabulary of the Hadith:
al-daaffah:
A group of Bedouins coming into the city.

Benefits and Issues:
From this hadith, it is understood that the ruling of prohibition was not a legal ruling; rather, it was merely due to a temporary and circumstantial necessity, for the sake of fulfilling the needs of the needy who were coming from outside. Therefore, when the noble Companions (radi Allahu anhum) asked, “We used to make water skins from the sacrificial animals and melt their fat,” the Prophet (sallallahu alayhi wa sallam) expressed amazement and said, “Ma dhak—what is wrong with that, or what happened?” Thus, there is no question of abrogation (naskh) here, because this was not a juristic or legal ruling; it was a requirement of a temporary circumstance. And even now, if such a circumstance arises—if in any region, city, or village, the number of sacrificial animals is few and the needy and destitute are many—then even now, it will be the moral duty of the people to give as much meat in charity as possible.

According to the majority (jumhur), the command to give charity is recommended (mustahabb), just as the command to eat (from the sacrifice) is recommended. Although, according to some Imams, it is obligatory (fard) to give a portion of the sacrificial meat in charity, and eating from it is also obligatory.

It is as if your (sallallahu alayhi wa sallam) prohibition in the first year was due to specific circumstances that arose because of the arrival of that caravan; otherwise, in principle, every part of the sacrifice—such as the meat, fat, and skin, etc.—can be benefited from for an extended period. However, it is also necessary to give to the poor and those who ask.

Benefit:
The word "permission" has been used for this reason. Because the Noble Prophet (sallallahu alayhi wa sallam) had previously prohibited visiting graves, but later granted permission, as will be mentioned in the following hadith.

Takhrij al-Hadith: [وأخرجه مسلم 1971، من حديث مالك به ● وفي روايته يحيي بن يحيي: ”للثلاث“]
Jurisprudential Explanation
➊ There is no difference of opinion among the scholars that the ruling prohibiting the eating and storing of sacrificial meat for more than three days has been abrogated. See [التمهيد 216/3].
➋ Hafiz Ibn Abd al-Barr (rahimahullah) stated that just as there is abrogation (naskh) and abrogated (mansukh) in the Qur'an, similarly, there is abrogation and abrogated in hadith as well, and this occurs in commands and prohibitions (ahkam) for the sake of alleviation, benefits, and the like. There is absolutely no abrogation in previous scriptures. The Rawafid and Khawarij have denied this and thus have agreed with the Jews, and it should be noted that they say "bada’" (change of mind for Allah); this belief is explicit disbelief (kufr).
➌ The ruling that comes after a prohibition is to be understood as permissibility (ibahah). [التمهيد 217/3]
Therefore, it is now permissible that all of the sacrificial meat may be eaten by oneself, or all of it may be given in charity, or it may be stored. Some scholars preferred dividing the meat into three parts: one third to be eaten by oneself, one third to be given in charity, and one third to be stored, but the first opinion is more correct. Also see [سورة الحج: 28، 36]
➍ Apart from Hajj, offering sacrifice in other places, such as Madinah and throughout the earth, is Sunnah and legislated. Therefore, the claim of some deniers of hadith that sacrifice is specific to Hajj is incorrect.
➎ To state something before another person for the purpose of confirmation or investigation is not only permissible but is a better matter.