The meat of the sacrifice can be eaten for more than three days

Qurbani Meat Can Be Eaten for More Than Three Days

أن رسول الله صلی اللہ علیہ وسلم نهى عن أكل لحوم الأضاحي بعد ثلاث ثم قال بعد: كلوا وتصدقوا وتزودوا وادخروا

It is narrated from Sayyiduna Jabir bin Abdullah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم forbade eating the Qurbani meat after three days, then afterwards he said: “Eat it, give charity, make it your provision for the journey, and store it.”

Investigation:

Authentic

Source:

Muslim

Fiqh Explanation:

➊ The prohibition on eating the meat of sacrifice after three days is abrogated. Also see Muwatta

➋ It is correct to use and store the meat of sacrifice oneself, and it is a good deed to give it as charity or as gifts to relatives, friends, etc.
➌ From the meaning of this hadith, it is understood that the sacrifice has three days. A brief research on this is as follows:
The narrations that state all the days of Tashreeq are days of sacrifice are all weak and unproven.
Sayyiduna Ibn Umar (may Allah be pleased with them) said: “After the day of sacrifice, there are two more days of sacrifice.”

Sayyiduna Ibn Abbas (may Allah be pleased with them) said: “After the day of sacrifice, there are two days of sacrifice, and the best sacrifice is on the day of slaughter.”

Sayyiduna Anas (may Allah be pleased with him) said: “After the (first) day of sacrifice, there are two days of sacrifice.”

Sayyiduna Ali (may Allah be pleased with him) said: “There are three days of sacrifice.”

This is the position of the majority of the Companions and the majority of scholars, and this is the established practice.

➍ It is permissible to divide the meat of sacrifice into portions: one for oneself, another for the poor, and a third for relatives and friends; and if one does not divide the portions, it is also permissible.
➎ In Islamic Shariah, the series of abrogation and replacement was for the purpose of training and reforming society, so now one should act only upon the established final ruling instead of the abrogated one.

عن عبد الله بن واقد أنه قال: نهى رسول الله صلی اللہ علیہ وسلم عن أكل لحوم الأضاحي بعد ثلاث فقال عبد الله بن أبى بكر: فذكرت ذلك لعمرة بنت عبد الرحمٰن فقالت: صدق، سمعت عائشة زوج النبى صلی اللہ علیہ وسلم تقول: دف ناس من أهل البادية حضرة الأضحى فى زمان رسول الله صلی اللہ علیہ وسلم فقال رسول الله صلی اللہ علیہ وسلم: ادخروا ثلاثا وتصدقوا بما بقي قالت: فلما كان بعد ذٰلك قيل لرسول الله صلی اللہ علیہ وسلم: يا رسول الله! لقد كان الناس ينتفعون بأضاحيهم ويجملون منها الودك ويتخذون منها الأسقية فقال رسول الله صلی اللہ علیہ وسلم: وما ذاك؟ أو كما قال، قالوا: يا رسول الله! إنك نهيت عن إمساك لحوم الأضاحي بعد ثلاث فقال رسول الله صلی اللہ علیہ وسلم: إنما نهيتكم من أجل الدافة التى دفت عليكم فكلوا وتصدقوا وادخروا

It is narrated from Abdullah bin Waqid that the Messenger of Allah, peace and blessings be upon him, forbade eating the meat of sacrifice for more than three days. Abdullah bin Abi Bakr (the narrator of the hadith) says that then I mentioned this matter to Umrah bint Abdur Rahman, and she said: He (Abdullah bin Waqid) spoke the truth. I heard the wife of the Prophet, Aisha (may Allah be pleased with her), say that during the time of the Prophet (peace be upon him), some (Bedouin) people came to Medina at the time of sacrifice, so the Prophet (peace be upon him) said: “Store the meat for three days and give the rest as charity.” Then after that, the Prophet (peace be upon him) was told: O Messenger of Allah! People used to benefit from their sacrifices, melting the fat and making musk from the skins, so the Prophet (peace be upon him) said: “What is the matter?” People said: O Messenger of Allah! You forbade keeping the meat of sacrifice for more than three days. So the Prophet (peace be upon him) said: “I forbade you because of those people who came to you (in Medina). So now eat, give charity, and store.”

Research:

Authentic

Source:

Muslim

Understanding:

➊ There is no disagreement among scholars that the prohibition on eating and storing the meat of sacrifice for more than three days has been abrogated. See Al-Tamhid

➋ Hafiz Ibn Abdul Barr said that just as there is abrogating and abrogated in the Quran, similarly there is abrogating and abrogated in Hadith as well, and this is for the purpose of mitigation and benefits in commands and prohibitions (rulings). There is absolutely no abrogation in previous reports. The Rafidah and Kharijites denied this and thereby agreed with the Jews, and it should be noted that this is not from the chapter of Bada (change in divine decree).

Some Rafidah hold the belief that Allah Almighty does not have prior knowledge of everything and that after He gains knowledge, His opinion changes; this is called Bada. This belief is explicitly disbelief.
➌ The ruling after the prohibition is considered permissibility.

Therefore, it is now permissible to eat all the meat of the sacrifice oneself, or to give it all as charity, or to store it. Some scholars prefer to divide this meat into three parts: one-third to be eaten oneself, one-third given as charity, and one-third stored, but the first option is prevalent.

➍ Sacrifice at places other than Hajj, such as Medina and all over the land, is Sunnah and lawful; therefore, the claim of some Hadith deniers that sacrifice is exclusive to Hajj is incorrect.
➎ Narrating something in front of others for confirmation or investigation is not only permissible but better.