صحيح مسلم
Muslim
كتاب الأضاحيThe Book of Sacrifices
باب بَيَانِ مَا كَانَ مِنَ النَّهْيِ عَنْ أَكْلِ لُحُومِ الأَضَاحِيِّ بَعْدَ ثَلاَثٍ فِي أَوَّلِ الإِسْلاَمِ وَبَيَانِ نَسْخِهِ وَإِبَاحَتِهِ إِلَى مَتَى شَاءَ:Chapter: The prohibition of eating sacrificial meat for more than three days, which applied at the beginning of Islam but was then abrogated, and now it is permissible to eat it as long as one wants.
حَدَّثَنَا إِسْحاقُ بْنُ مَنْصُورٍ ، أَخْبَرَنَا أَبُو عَاصِمٍ ، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ ، عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " مَنْ ضَحَّى مِنْكُمْ فَلَا يُصْبِحَنَّ فِي بَيْتِهِ بَعْدَ ثَالِثَةٍ شَيْئًا " ، فَلَمَّا كَانَ فِي الْعَامِ الْمُقْبِلِ ، قَالُوا : يَا رَسُولَ اللَّهِ ، نَفْعَلُ كَمَا فَعَلْنَا عَامَ أَوَّلَ ، فَقَالَ : " لَا إِنَّ ذَاكَ عَامٌ كَانَ النَّاسُ فِيهِ بِجَهْدٍ فَأَرَدْتُ أَنْ يَفْشُوَ فِيهِمْ " .
Salama bin al-Akwa' reported Allah's Messenger (way peace be upon him) having said: He who sacrifices (animal) among you nothing should be left in his house (out of its flesh) on the morning of the third day. When it was the next year they (his Companions) said: Should we do this year as we did daring the previous year? Thereupon he said: Don't do that, for that was a year when the people were hard pressed (on account of poverty). so I wanted that the (flesh) might be distributed amongst them.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: From this hadith, it is understood that the noble Companions (radi Allahu anhum) considered the prohibition on keeping meat for more than three days to be a permanent religious ruling. That is why they felt the need to say, "Shall we do as we did last year?" And from the response of the Prophet (sallallahu alayhi wa sallam), it is also understood that the prohibition was due to a necessity and need, for the benefit that meat could be easily available to all those in need.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 5109
Maulana Dawood Raz
Hadith Commentary: It is understood that during times of famine, hoarding grain and similar goods is a sin.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5569
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, it is understood that the reason for not keeping the meat of the sacrifice (qurbani) for more than three days was the famine among the people and their being afflicted with hardship. When this reason ceased to exist, the restriction was also lifted.
The noble Companions (radi Allahu anhum) submitted to the Messenger of Allah (sallallahu alayhi wa sallam):
“O Messenger of Allah! Should we do this year as we did last year?” Although a prohibition generally implies continuity and permanence, the noble Companions (radi Allahu anhum) knew well that this restriction or prohibition had a specific cause which was no longer present, and thus they sought guidance from the Messenger of Allah (sallallahu alayhi wa sallam).
(2)
It is also understood from this that this restriction was only for one year, and then, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘) in the tenth year of Hijrah, this restriction was lifted.
(Fath al-Bari: 33/10)
(1)
From this hadith, it is understood that the reason for not keeping the meat of the sacrifice (qurbani) for more than three days was the famine among the people and their being afflicted with hardship. When this reason ceased to exist, the restriction was also lifted.
The noble Companions (radi Allahu anhum) submitted to the Messenger of Allah (sallallahu alayhi wa sallam):
“O Messenger of Allah! Should we do this year as we did last year?” Although a prohibition generally implies continuity and permanence, the noble Companions (radi Allahu anhum) knew well that this restriction or prohibition had a specific cause which was no longer present, and thus they sought guidance from the Messenger of Allah (sallallahu alayhi wa sallam).
(2)
It is also understood from this that this restriction was only for one year, and then, on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘) in the tenth year of Hijrah, this restriction was lifted.
(Fath al-Bari: 33/10)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5569
