And when He, glorified and exalted is He, emphasized the encouragement to draw closer through all types of livestock, and the camels were the greatest in creation and the most esteemed in their own eyes, He specifically mentioned them in a context where they would be mentioned twice, expressing by the name that indicates their greatness. Or perhaps He specified them because He distinguished the Arabs with them over the past nations. So He said, adding to His saying ﴿We have made a rite﴾ [Al-Hajj: 34], or the estimation, and Allah knows best: We have associated you with the past nations in the cattle and sheep ﴿and the sacrificial animals﴾, meaning the camels, which are known for their large bodies. ﴿We have made them﴾, meaning by Our greatness, and He increased in the mention of greatness by mentioning the proper name, saying: ﴿For you are among the rites of Allah﴾, meaning the signs of the religion of the greatest King and the rites that He has legislated for you, and He legislated in them the act of marking, which is to pierce with a sharp object in their humps, distinguishing what is to be a sacrifice from others.

And when He alerted to what is in them of religious benefit, He alerted to what is more general than that, saying: ﴿For you in them is good﴾ by the subjugation that is among the benefits of this world, and the closeness that is among the benefits of the Hereafter. Al-Tirmidhi narrated and deemed it good, and Ibn Majah from Aisha, may Allah be pleased with her, that the Prophet, blessings and peace be upon him, said: "Nothing that the son of Adam does on the day of sacrifice is more beloved to Allah than shedding blood. Indeed, it will be brought on the Day of Resurrection with its horns, hooves, and hair, and the blood certainly falls with Allah in a place before it falls on the earth, so be pleased with it. " And Al-Daraqutni in the Sunan from Ibn Abbas, may Allah be pleased with both of them, said: "The Messenger of Allah, blessings and peace be upon him, said: 'No silver is spent in anything better than a sacrifice on the day of Eid.'"

And when He mentioned what is in them, He caused gratitude to arise from it, saying: ﴿So mention the name of Allah﴾, meaning the One who has no equal, ﴿upon it﴾, meaning upon its slaughter with the takbir, while it is ﴿standing﴾, with its forelegs tied, so if it were not for His glorification by adhering to His laws, He would not have legislated for you to slaughter it and allowed you to have power over it, even though it is greater than you in mass and stronger. ﴿And when its sides have fallen﴾, meaning it has fallen down with a fall that cools it by the departure of its souls, so there is no movement in it at all. Ibn Kathir said, and it has come in a raised hadith: "And do not hasten the soul to depart." And it has been narrated by Al-Thawri in his collection from Ayyub from Yahya Ibn Abi Kathir from Farafisa the Hanafite from Umar Ibn Al-Khattab, may Allah be pleased with him, that he said that.

And when it was thought that eating from it might be prohibited due to the command of bringing it closer to Allah, glorified and exalted is He, he said, negating that: "So eat from it" if it is voluntary if you wish to eat. For that does not remove it from being a sacrifice. "And feed the contented" means the one who is exposed to asking with humility and brokenness. "And the one who is in need" means the asker. It is said, conversely, and this is the saying of al-Shafi'i, may Allah have mercy on him. He said in the Book of Differences of Hadith: The contented is the asker, and the one in need is the visitor and passerby. Al-Razi said in al-Lawami': Its root in the language is that the letters qaf, noon, and 'ayn indicate turning towards something. Then its meanings differ with the agreement of analogy. The contented is the asker, due to his turning towards the one he asks, and the contented is the satisfied one who does not ask, as if he is turning towards that which he is satisfied with.

And when the subjugation of it for such killing in this manner, along with its strength and size, is an astonishing matter for the intellect upon reflection, he pointed to it by stirring the question about what is greater than it, saying: "Thus" means like this great subjugation in measure. "We subjugated it" by Our greatness, without which that would not have been. "For you" and We made it submissive day and night despite its greatness and strength. And if We had willed, We would have made it wild. "So that you may be grateful" means to reflect on that so you may know that it is only Allah who has led it to you, and your condition would be like that of one whose gratitude is hoped for. So you should express gratitude by not prohibiting from it except what He has prohibited, and not permitting except what He has permitted, and witness from it what has been urged to be gifted, and act with it according to what you have been commanded.