that is, far removed. Its meaning is that the polytheist’s distance from the truth is like that of one who falls from the sky and is carried off by birds, or borne away by the wind, so that he can never be reached. It is also said that the state of the polytheist is likened to that of one falling from the sky: he is unable to do anything for himself until he lands wherever the wind casts him. He is inevitably doomed, either because birds tear away his flesh or because he falls into a far-distant place. Al-Hasan said: “The deeds of the disbelievers are likened to this state: they vanish and come to nothing, and they are unable to derive any benefit from them.”

“That is so. And whoever honors the symbols of Allah—indeed, honoring them is an expression of the piety of hearts. In them are benefits for you for an appointed term; then their place of sacrifice is at the Ancient House.” (32–33)

“That is,” meaning what I have mentioned concerning avoiding filth and false speech. “And whoever honors the symbols of Allah—indeed, honoring them is an expression of the piety of hearts.” Ibn Abbas said: “The symbols of Allah are the sacrificial camels and the offerings.” The term derives from the practice of marking them so that they may be recognized as sacrificial offerings. Honoring them means fattening them and selecting fine animals. It is also said that “the symbols of Allah” are the distinguishing emblems of His religion; “indeed, honoring them is an expression of the piety of hearts,” meaning that honoring them stems from the piety of hearts.

“In them,” that is, in the sacrificial camels before they are designated as offerings, “are benefits” in their milk, offspring, wool, hair, and in riding upon their backs, “for an appointed term,” namely, until one designates them and makes them binding as sacrificial offerings. Once he has done so, he has no right to any of their benefits. This is the view of Mujahid, Qatadah, and al-Dahhak, and Muqsim narrated it from Ibn Abbas.

It is also said that the meaning is: you may benefit from sacrificial offerings after they have been made binding and designated as offerings, by riding them and drinking their milk when necessary, “for an appointed term,” that is, until you slaughter them. This is the view of Ata ibn Abi Rabah.

The scholars differed over riding a sacrificial offering.

A group held that one may ride it and load it, provided this does not harm it. This is the view of Malik, al-Shafii, Ahmad, and Ishaq, based on what Abu al-Hasan al-Sarakhsi related to us: Abu Ali Zahir ibn Ahmad related to us; Abu Ishaq al-Hashimi related to us; Abu Musab related to us from Malik, from Abu al-Zinad, from al-Araj, from Abu Hurayrah, that the Messenger of Allah, may Allah bless him and grant him peace, saw a man leading a sacrificial camel and said to him: “Ride it.” The man said, “O Messenger of Allah, it is a sacrificial camel.” He said: “Ride it—woe to you!” on the second or third occasion. He likewise said to him: “Drink its milk, provided there is some left over after its young has had its fill.” (1)

The adherents of legal opinion held that he may not ride it.