Nasai

From the apparent wording of the blessed hadith, it seems that now eating and storing the meat of the sacrifice is commanded, i.e., doing so is necessary because the words of the hadith are: [كُلُوا وَتَزَوَّدُوا وَادَّخِرُوا] meaning: eat, take as provision for the journey, and store. All three of these are imperative forms. However, when there is an external indicator (qarinah sarifah), then the imperative can also indicate recommendation (istihbab), concession (rukhsah), or permissibility (jawaz), etc. In this context, the imperative is in the sense of recommendation and concession, because the noble Companions (radi Allahu anhum) understood it as a concession. In some narrations, the wording is: [أن رسولَ اللهِ، نهانا أن نأكُلَه فوقَ ثلاثةِ أيامٍ، ثم رَخَّصَ لنا أن نَأْكُلَه ونُدَّخِرَه ] “Indeed, the Messenger of Allah (sallallahu alayhi wa sallam) had forbidden us from eating the meat of the sacrifice for more than three days, then he granted us concession to eat it and store it.” (See Hadith: 4433)

Hadith Commentary:
Although this is present in the narration of Amr ibn Dinar, it is possible that a mistake occurred in narrating this hadith from Ata. Sometimes he remembered this word, and at other times he denied it. In the narration of Muslim, it is as follows: I asked Ata, "Did Jabir radi Allahu anhu say this, 'until we came to Madinah'?" He said, "Yes, he said it."

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith that the noble Companions radi Allahu anhum used to perform sacrifice (qurbani) in Makkah Mukarramah, and then the meat of the sacrifice would be stored until it was brought to Madinah Tayyibah.
From this, the permissibility of storing food during travel is derived.
This is clarified by the narration of Thawban radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam performed the sacrifice, then said to Thawban:
“Prepare and clean its meat.
I continued to feed you that meat until you arrived in Madinah Tayyibah.”
(Sahih Muslim, al-Adahi, Hadith: 5110 (1975))

(2)
In the narration of Sahih Muslim, Jabir radi Allahu anhu said these words:
“Until we came to Madinah Tayyibah.”
Ata replied in the affirmative.
(Sahih Muslim, al-Adahi, Hadith: 5105 (1972))
Perhaps Ata made a mistake in narrating this hadith.
Sometimes he remembered and narrated these words, and at other times he forgot and thus denied them. However, Hafiz Ibn Hajar rahimahullah has considered the narration of Imam Bukhari rahimahullah to be reliable.
(Fath al-Bari: 9/685)

Hadith Commentary:
(1)
In this hadith, there is no restriction of half or one-third; it is permissible to store (the meat) in an absolute sense. Furthermore, a traveler may store the meat of the sacrifice (qurbani) for more than three days.
(2)
From the style of the Noble Qur’an, it is understood that instead of consuming all the sacrificial meat oneself, one should also feed the poor, the needy, and friends and acquaintances.
If there is a need, then there is no harm in storing it oneself as well.
And Allah knows best.

Hadith Commentary:
➊
This hadith shows that taking provisions for a journey is not contrary to reliance upon Allah (tawakkul), whereas some Sufis, opposing the hadith, have considered it against tawakkul.

➋
Although this hadith specifically mentions the journey to Madinah, it is not restricted to Madinah alone. For if it is permissible to take provisions for the journey to Madinah—which is a blessed city and a beloved homeland—then, all the more so, it is permissible to take provisions for the journey of jihad, because in that case one travels in the land of the enemy, and the possibility of hospitality and the like is very limited. Furthermore, the traveler in jihad especially needs provisions in order to gain additional strength.

Hadith Commentary:
Benefits and Issues:
This hadith also refutes those Sufis who claim that it is not permissible to store food for the next day, and that whoever stores anything at all cannot be a wali (friend of Allah), because this is considered having a bad opinion of Allah.

The Messenger of Allah (sallallahu alayhi wa sallam) himself used to store grain for the whole year, and he instructed the noble Companions (radi Allahu anhum) to store provisions. Adopting permissible means is not contrary to reliance (tawakkul) upon Allah.

However, it is a different matter if, due to a temporary need, a person gives away everything in charity and relies upon Allah that He will provide more.

Takhrij al-Hadith:
[وأخرجه مسلم 1972/29، من حديث ما لك به ورواه عطاء بن ابي رباح عن جابر نه نحو المعنيٰ وابوالزبيرصرح بالسماع عند أحمد 378/3 ح 15042،]

Jurisprudential Understanding
➊ The ruling prohibiting the consumption of sacrificial meat after three days is abrogated. Also see: [الموطأ ح 309، ومسلم 1971]
➋ It is permissible to use the meat of the sacrifice oneself and to store it, and giving it in charity or as a gift to relatives, friends, and others is a virtuous act.
➌ The implication of this hadith is that there are three days for sacrifice.
A brief research on this matter is as follows:
● All the narrations in which it is mentioned that all the days of Tashriq are days of slaughter are weak and unestablished. Sayyiduna Ibn Umar radi Allahu anhuma said: "After the day of sacrifice, (there are) two more days for sacrifice." [موطأ امام مالك 487/2 ح 1071، وسنده صحيح]
● Sayyiduna Ibn Abbas radi Allahu anhuma said: "After the day of sacrifice, there are two days for sacrifice, and the best sacrifice is on the (first) day of Nahr." [احكام القرآن للطحاوي 205/2 ح 1571، وسنده حسن]
● Sayyiduna Anas radi Allahu anhu said: "After the (first) day of sacrifice, there are two days for sacrifice." [احكام القرآن للطحاوي 206/2 ح 1576، وهو صحيح]
● Sayyiduna Ali radi Allahu anhu said: "There are three days for sacrifice." [احكام القرآن للطحاوي 205/2 ح 1569، وهو حسن]
● This is also the position of the majority of the Companions and the majority of the scholars, and this is the preferred view. For details, see: [ماهنامه الحديث حضرو :44 ص6 - 11]
➍ It is permissible to divide the sacrificial meat into portions: one for oneself, another for the poor, and a third for relatives and friends. And if one does not divide it, that is also permissible.
➎ The system of abrogation and abrogated rulings in Islamic law was for the purpose of training and reforming society; therefore, now only the established abrogating (nasikh) ruling should be acted upon, instead of the abrogated (mansukh).

Benefit:
From this hadith, it is understood that the meat of the sacrifice (qurbani) can be kept for as long as one wishes, and it should also be eaten during travel. The narration which states that it should not be eaten for more than three days is abrogated.