Transliteration:( Walbudna ja'alnaahaa lakum min sha'aaa'iril laahi lakum feehaa khairun fazkurusmal laahi 'alaihaa sawaaff; fa izaa wajabat junoobuhaa fakuloo minhaa wa at'imul qaani'a walmu'tarr; kazaalika sakhkharnaahaa lakum la'allakum tashkuroon )
81. This means the cows and camels are symbols of Allah Almighty and therefore show them respect.
From this emerge a few issues:
1. That a cow, too, is a Qurbani animal as it is used in the word 'bulk animals'
2. That Qurbani can be offered everywhere, not just in Makkah Muazzamah;
3. It is permissible to decorate Qurbani camels, and cows and to display them as this is showing respect for the symbols of Allah Almighty. Those who reject the sacrifice of cows, or say that Qurbani can only be made in Makkah Muazzamah should take a lesson from this.
 82. From this we learn a thing that is linked with a venerated object becomes a symbol of Allah Almighty Safa, Marwa has become worthy of respect because of the blessed feet of Bibi Hajira, and the Holy animals through their association with the Holy Ka'ba. Respect for the symbols of Allah Almighty is the basis of true faith.
The respect of Qurbani is to make the animal fat and corpulent, slaughter it with joy, refrain from riding it unnecessarily, refrain from drinking its milk, after slaughtering it, eat its meat as a benediction.
83. Qurbani is beneficial both in this world as well as in the Hereafter. Eating its meat, and using its hair, skin, wool, etc. are its worldly benefits, while Sawaab in the Hereafter is its religious reward.
84. When slaughtering the camel, it is Sunnat that its one foot should be tied to the thigh and let him stand on three feet and cleave its neck in its length.
This is called Nahr. This procedure is not followed in the case of cows and goats.
85. If you so wish. Because neither is it obligatory upon oneself to eat the Qurbani meat nor to feed it to others. This is desirable in both cases. Even if no one eats the meat, one would still be relieved of the obligation of Qurbani.
86. That despite having strength, these animals still walk to obey you, they do not oppose you. Observe, the fly and mosquito are not within our control, but the camel, elephant, and horse are within our control. Allah Almighty did not place strength and boldness together. If this was the case, we would have been destroyed
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36. And the Budn, We have made them for you as among the symbols of Allah, wherein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the Qani` and the Mu`tarr. Thus have We made them subject to you that you may be grateful.
Here Allah reminds His servants of the blessing which He has bestowed on His servants, by creating the Budn for them and making them one of His symbols. For He has decreed that they should be brought to His Sacred House; indeed, they are the best of that which may be offered as a sacrifice to Allah, as He says:
(Violate not the sanctity of the Sha`a’ir of Allah, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlanded people or animals, and others, nor the people coming to the Sacred House)﴿5:2﴾
(And the Budn, We have made them for you as among the symbols of Allah,) Ibn Jurayj said: “Ata’ commented on this Ayah, `Cattle and camels.”’ A similar view was also reported from Ibn `Umar, Sa`id bin Al-Musayyib and Al-Hasan Al-Basri. Mujahid said: “Al-Budn means camels.” According to Muslim, Jabir bin `Abdullah and others said, “The Messenger of Allah commanded us to share in offering the sacrifice, a Budn (camel) for seven people, and one cow for seven people.”
(wherein you have much good. ) means, reward in the Hereafter.
(So mention the Name of Allah over them when they are drawn up in lines (for sacrifice).) It was reported from Al-Muttalib bin `Abdullah bin Hantab that Jabir bin `Abdullah said, “I prayed with the Messenger of Allah on `Id Al-Adha. When he finished, he brought a ram and slaughtered it, saying,
(Bismillah, and Allahu Akbar. O Allah, this is on behalf of me and anyone of my Ummah who has not offered a sacrifice.) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. Muhammad bin Ishaq recorded from Yazid bin Abi Habib from Ibn `Abbas that Jabir said, “The Messenger of Allah sacrificed two rams on the day of `Id, and when he lay them down to sacrifice them, he said:
(I turn my face to the One Who created the heavens and the earth, being true and sincere in faith submitting myself to Him Alone, and I am not of the idolators. Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of all that exists for, with no partner or associate for Him. Thus am I commanded, and I am the first of the Muslims. O Allah, from You and to You, on behalf of Muhammad and his Ummah.) Then he said, `Bismillah’ and `Allahu Akbar’ and slaughtered them.” It was reported from `Ali bin Al-Husayn from Abu Rafi` that when the Messenger of Allah wanted to offer a sacrifice, he would buy two fat, horned, fine rams. When he had prayed and addressed the people, he would bring one of them to where he was standing in the prayer place, and would sacrifice it himself with a knife, then he would say:
(O Allah, this is on behalf of all of my Ummah, whoever bears witness of Tawhid of You and bears witness that I have conveyed.) Then he would bring the other ram and sacrifice it himself, and say,
(This is on behalf of Muhammad and the family of Muhammad.) He would give them to the poor and he and his family would eat from it as well. This was recorded by Ahmad and Ibn Majah. Al-A`mash narrated from Abu Zabiyan from Ibn `Abbas,
(So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). ) “When they are standing on three legs, with the left foreleg tied up. He says Bismillah and Allahu Akbar, La ilaha illallah, Allahumma Minka wa Laka (In the Name of Allah and Allah is Most Great; there is no God but Allah. O Allah, from You and to You).” In the Two Sahihs it was recorded that Ibn `Umar came to a man who had made his camel kneel down in order to sacrifice it. He said, “Make it stand up fettered, (this is) the Sunnah of Abu Al-Qasim (i.e. the Prophet Muhammad ).”
(Then, when they are down on their sides,) Ibn Abi Najih reported that Mujahid said, “This means, when it has fallen to the ground.” This was narrated from Ibn `Abbas, and a similar view was narrated from Muqatil bin Hayyan. `Abdur-Rahman bin Zayd bin Aslam said,
(Then, when they are down on their sides,) “Meaning, when they have died.” This is what was meant by the comment of Ibn `Abbas and Mujahid, for it is not permitted to eat from the sacrifice when it has been slaughtered until it has died and its movements have ceased. It was reported in a Marfu` Hadith:
(Do not rush until you are sure that the animal is dead. ) Ath-Thawri narrated in his Jami` that `Umar bin Al-Khattab said that, and he supported it with the Hadith of Shaddad bin `Aws in Sahih Muslim:
(Allah has prescribed proficiency in all things. If you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.) It was recorded that Abu Waqid Al-Laythi said, “The Messenger of Allah said:
(Whatever is cut from an animal while it is still alive is Maytah (dead flesh).) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi, who graded it Sahih.
(eat thereof, and feed Qani` and the Mu`tarr…) This is a command which implies that this is permissible. Al-`Awfi reported that Ibn `Abbas said, “Qani` is the one who is content with what he is given and he stays in his house, and the Mu`tarr is the one who comes to you and rubs shoulders with you so that you will give him some meat, but he does not ask for it. ” This was also the view of Mujahid and Muhammad bin Ka`b Al-Qurazi. `Ali bin Abi Talhah reported that Ibn `Abbas said, “Qani` is the one who is too proud to ask, and Mu`tarr is the one who does ask.” This was also the view of Qatadah, Ibrahim An-Nakha`i and Mujahid, according to one report narrated from him. And the opposite was also suggested. This Ayah has been quoted as evidence by those scholars who said that the sacrifice should be divided into three: a third for the one who offers the sacrifice to eat from, a third to be given as gifts to his friends, and a third to be given in charity to the poor, because Allah says:
(eat thereof, and feed the poor who does not ask, and the beggar who asks.) But there is no evidence in this Ayah for this view. According to a Sahih Hadith, the Messenger of Allah said to the people: c
(I used to forbid you to keep the meat of the sacrifice for more than three days, but now eat from it and keep it as you see fit.) According to another report:
(Eat some, keep some and give some in charity.) According to another report:
(Eat some, feed others, and give some in charity.) As for the animal skins, it was recorded in Musnad Ahmad from Qatadah bin An-Nu`man in the Hadith about the sacrifice:
(Eat and give in charity, and make use of the skins, but do not sell them.) (Note) It was recorded that Al-Bara’ bin `Azib said, “The Messenger of Allah said:
(The first thing that we should do on this day of ours (`Id) is to pray, then we return and offer the sacrifice. Whoever does that will have followed our Sunnah. Whoever slaughters his animal before the prayer, this is just meat which he has brought for his family, it is not a sacrifice at all.) This was recorded by (Al-Bukhari and Muslim). And in Sahih Muslim, it is mentioned that one is not to offer the sacrifice until the Imam (leader) has offered his. It is prescribed to offer the sacrifice on the day of Nahr and the following three days of Tashriq, because of the Hadith of Jubayr bin Mut`im who said that the Messenger of Allah said:
(The days of Tashriq are all (for) sacrifice.) This was recorded by Ahmad and Ibn Hibban.
(Thus have We made them subject to you that you may be grateful.) means, for this reason.
(Thus have We made them subject to you) means, `We have subjugated them to you, i.e., We have made them submissive towards you, so that if you wish you can ride them, or if you wish you can milk them, or if you wish you can slaughter them,’ as Allah says:
(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners.)﴿36:71﴾ until He said:
(Will they not then be grateful) ﴿36:73﴾ And Allah says in this Ayah:
(Thus have We made them subject to you that you may be grateful.)
(22:36) We have appointed sacrificial camels[67] among the symbols of (devotion to) Allah. There is much good in them for you.[68] So make them stand[69] (at the time of sacrifice) and pronounce the name of Allah over them,[70] and when they fall down on their sides[71](after they are slaughtered), eat and also feed them who do not ask and those who ask. Thus have We subjected these animals that you may give thanks.[72]
67. Seven persons can become partners in the sacrifice of one camel and likewise in the sacrifice of one cow and the like, as enjoined by the Prophet (peace be upon him) in a tradition reported by Jabir bin Abdullah in the collection of Hadith by Muslim.
68. That is, you should sacrifice animals because you get many benefits from them to show your gratitude to Allah, the Giver, and also to acknowledge His Supremacy and Sovereignty.
69. “Mention the name of Allah over them” implies that animals should be slaughtered by pronouncing the name of Allah over them, because without that their flesh would be unlawful to eat. This shows that in the Islamic Law there is no conception of slaughtering an animal without pronouncing the name of Allah over it. According to traditions, there are different wordings for pronouncing the name of Allah over the animals at the time of their slaughter. Some of these are:
(I) Bismillahi Allahu Akbar; Allahumma minka wa laka: In the name of Allah, Allah is most Great! O Allah, this is Thine and is presented to Thee.
(2) Allahu Akbar- La ilaha ill-Allahu; Allahumma minka wa laka: Allah is most Great: There is no god but Allah: O Allah, this is Thine and is presented to Thee.
(3) Inni wajjahtu wajhiya lillazi fatar-as-sama wati wal-arda, hanif-an-wa ma ana min-al-mushrikin. Inns Salati wa nusuki wa mahyaya wa mamati lillahi Rabb-il-alamin. La sharika lahu wa bi-zalika umirtu wa ana min-al-Muslimin. A llahumma minks wa laka. I have turned my face sincerely towards the Being Who created the heavens and the earth, and I am not from among the idolatrous people. My Salat and my rites of worship and my life and my death are all for Allah, the Lord of the universe, Who has no partner with Him. This is what I have been enjoined and I am the first to surrender to Him. O Allah! This is Thine, and is presented to Thee.
70. It should be noted that a camel is sacrificed while it is standing. This was enjoined by the Prophet (peace be upon him) and is supported by Ibn Abbas, Mujahid, Dahhak, etc. Muslim and Bukhari have reported a tradition from Ibn Umar, who saw a man slaughtering his camel in the sitting position. He said to him: Tie one foot of your camel and make it stand, because that is the way of Abu Qasim (peace be upon him). According to a tradition reported by Jabir bin Abdullah, in Abu Dawud, the Prophet (peace be upon him) and his companions would tie a left foot of the camel and would make it stand on three feet, then they would slaughter it.
71. “Then, when they are down on their sides (after slaughter)” means till they die completely, for the Prophet (peace be upon him) prohibited to cut off a piece of flesh if there is still any sign of life in the slaughtered animal. If this is done, the piece of flesh would be unlawful.
72. This is another reason why animals should be sacrificed: “Thus have We made them (animals) subject to you, that you may give thanks”.
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