my prayer, my sacrifice, my living and my dying are for Allah, Lord of all worlds.” Sacrifice here means slaughtering an animal seeking His pleasure.

The point is that prayer and sacrifice are the greatest acts by which one draws near to Allah. He introduces the command to perform them with the particle fa (“so”), indicating causation: performing these acts—prayer and sacrifice—is a means of giving thanks for the al-Kawthar and abundant good that Allah has granted him. These two acts of worship are the greatest expressions of the recipient’s gratitude to his Benefactor and worship of Him. Indeed, prayer is the pinnacle of worship and the ultimate goal.

It is as though He were saying:

“Indeed, We have granted you al-Kawthar”—

abundant good—and bestowed this blessing upon you so that you may perform these two acts of worship for Us in gratitude for Our favor upon you. They are also the reason for Our bestowing this favor upon you, so perform them for Us. Prayer and sacrifice are thus preceded by favor and followed by further favor.

The greatest act of worship involving wealth is sacrifice, and the greatest bodily act of worship is prayer. What comes together for the servant in prayer does not come together for him in any other act of worship, as those with living hearts and lofty aspirations know. Likewise, what comes together when he offers sacrifice—giving Allah precedence, thinking well of Him, firm certainty, and trust in what is in Allah’s hands—is truly remarkable when accompanied by faith and sincerity.

The Prophet, peace and blessings be upon him, obeyed his Lord’s command: he prayed frequently to his Lord and offered many sacrifices. During the Farewell Pilgrimage, he slaughtered sixty-three camels with his own hands, and he would offer sacrifices on the Eids and at other times.

In His words:

“Indeed, We have granted you al-Kawthar.”

“So pray to your Lord and sacrifice.”

there is an indication