He mentioned the benefits in a vague manner because he intended benefits specific to this act of worship, both religious and worldly, which do not exist in other acts of worship. And regarding Abu Hanifa, may Allah have mercy on him, it is said that he used to compare acts of worship before performing Hajj. When he performed Hajj, he preferred Hajj over all acts of worship due to what he witnessed of those unique characteristics. He referred to the act of sacrifice and slaughter by mentioning the name of Allah, because the people of Islam do not refrain from mentioning His name when they sacrifice or slaughter. This indicates that the main purpose of what is drawn closer to Allah is to mention His name. The wording is made clearly beautiful by combining His saying, 'so that they may mention the name of Allah,' and His saying, 'on what He has provided them.' If it had been said, 'to sacrifice in the known days the livestock,' you would not have seen any of that beauty and magnificence. The known days are the ten days according to Abu Hanifa, and this is the opinion of Al-Hasan and Qatadah. According to his companions, they are the days of sacrifice. The livestock is ambiguous in every four-legged creature in land and sea, and it is clarified by 'the livestock': which are camels, cattle, sheep, and goats. The command to eat from them is a command of permissibility, because the people of ignorance used to not eat from their women. It may also be a recommendation due to its equality with the poor and its encouragement of humility. From this, the jurists recommended that the affluent eat one-third of their sacrifice. And from Ibn Mas'ud, it is reported that he sent a sacrificial animal and said in it: 'When you sacrifice it, eat and give in charity and send to your brother Utbah,' meaning his son. [This was narrated by Al-Tabari from the narration of Habib ibn Abu Thabit from Ibrahim from Alqamah - that Abdullah sent with him a sacrificial animal. He said: 'You and your companions eat two-thirds and give one-third in charity and send to my brother Utbah one-third.' This is a note that occurred in the copies of Al-Kashaf meaning his son, and it is an error; rather, it is his brother.] In the hadith [narrated by Muslim, Abu Dawood, Al-Nasa'i, Ibn Majah, Ahmad, and Ishaq from the narration of Khalid Al-Hadhdhā' from Abu Al-Malih from Utbah, who said that the Messenger of Allah, blessings and peace be upon him, said: 'We used to prohibit you from eating the meat of the sacrifices beyond three days so that it may be sufficient for you. Allah has brought about sufficiency, so eat, save, and trade.'] The wording of Abu Dawood is: 'and trade.' And it is not found in Muslim, Al-Nasa'i, and Ibn Majah. Al-Nasa'i in one narration has 'and give in charity,' and there is a witness from Abu Sa'id Al-Khudri from Ahmad. [A benefit] He said in the end: 'Trade' means to give in charity seeking reward. And it is not 'trade' with the merging from trade, and Al-Harawi permitted the merging and supported it with his saying: 'Who trades with this, then prays with him.' There is no evidence in it because it could be from trade.]: 'Eat, save, and trade.' [The saying 'and trade' apparently means: seek reward through charity. (A)] The miserable one who has been afflicted with misery, meaning hardship; and the poor one who has been weakened by poverty.