(36–37) “We have made the sacrificial animals among Allah’s sacred symbols for you; in them is good for you. So mention Allah’s name over them while they are standing. Then, when they have fallen upon their sides, eat from them and feed both those who do not ask and those who do. Thus We have subjected them to you so that you may be grateful. * Neither their flesh nor their blood reaches Allah, but what reaches Him is your piety. Thus He has subjected them to you so that you may proclaim Allah’s greatness for having guided you. And give glad tidings to those who excel in good.”
This is evidence that the term “sacred symbols” applies broadly to all the outward hallmarks of the religion. It was stated previously that Allah informed us that whoever venerates His sacred symbols does so out of the piety of the heart. Here He informs us that the sacrificial animals are among His sacred symbols—namely camels and cattle, according to one of the two opinions. They should therefore be honored, well fattened, and chosen for their excellence. “In them is good for you”—that is, for those who offer them and for others, through eating, charity, benefit, reward, and recompense. “So mention Allah’s name over them”—that is, when slaughtering them, say, “In the name of Allah”س and slaughter them. “While they are standing”—that is, upright: each is made to stand on all four legs, its left foreleg is then tied, and it is pierced at the base of the neck.
“Then, when they have fallen upon their sides”—that is, when their sides have fallen to the ground. Once they are skinned, the butcher then lowers their sides to the ground. At that point, they are ready to be eaten. “Eat from them.” This is addressed to the person offering the sacrifice, so he may eat from his sacrificial offering. “And feed both those who do not ask and those who do”—that is, the poor person who refrains from asking out of contentment and self-restraint, and the poor person who asks. Each has a right to them.
“Thus We have subjected them to you”—that is, the sacrificial animals—“so that you may be grateful” to Allah for subjecting them to you. Had He not subjected them, you would have had no power over them. Yet, out of mercy and kindness toward you, He made them docile and subjected them to you. ⦗539⦘ So praise Him.
His statement, “Neither their flesh nor their blood reaches Allah,” means that merely slaughtering them is not the objective. Nothing of their flesh or blood reaches Allah, for He is the Self-Sufficient, the Praiseworthy. Rather, what reaches Him is the sincerity with which they are offered, the seeking of His reward, and the righteous intention. Hence He says, “But what reaches Him is your piety.” This urges and encourages sincerity when making the sacrifice: the intention must be Allah’s countenance alone, not pride, ostentation, the desire to be heard of, or mere custom. The same applies to all other acts of worship: if they are not accompanied by sincerity and piety toward Allah, they are like husks with no kernel and a body with no soul.
“Thus He has subjected them to you so that you may proclaim Allah’s greatness”—that is, honor and exalt Him—“for having guided you,” in gratitude for His guidance. He deserves the most perfect praise, the most glorious acclaim, and the highest exaltation. “And give glad tidings to those who excel in good”: those who excel in worshiping Allah by worshiping Him as though they see Him. If they do not attain this degree, they should worship Him while believing that, as they worship, He is fully aware of them and sees them. It also refers to those who do good to Allah’s servants in every way: through wealth, knowledge, influence, sincere counsel, enjoining good, forbidding evil, a kind word, and the like.
Those who excel in good have glad tidings from Allah of happiness in this world and the Hereafter. Allah will bestow His goodness upon them, just as they excelled in worshiping Him and in treating His servants well: “Is the reward for excellence anything but excellence?” “For those who do good is the finest reward—and more.”