Tafsir of Al-Hajj 22:36

{The Budn}: The plural of badana. It is so named because of the size of its body (badan). It refers specifically to camels. However, because the Messenger of Allah (ﷺ) included cows with camels when he said: "A badana is for seven, and a cow is for seven," he placed the cow under the same ruling as the camel. Consequently, in Sharia, the term badana encompasses both species according to Abu Hanifa and his companions. Otherwise, budn linguistically refers only to camels, which is what the verse indicates.

• Recitations: Al-Hasan read it as al-budun (with two dammahs), like thumur as the plural of thamara. Ibn Abi Ishaq read it with two dammahs and a shaddah on the nun, reflecting the pronunciation at a pause. It has also been read in the accusative and nominative cases, similar to the verse: {And the moon—We have determined its phases} (Ya-Sin: 39).

{Among the symbols of Allah}: That is, among the signs of the Sharia that Allah has ordained. Attributing them to His name is a form of glorification for them.

{For you in them is good}: Similar to His saying: {For you in them are benefits}. It is the nature of the pilgrim to be eager for something in which there is good and benefit, by the testimony of Allah. It is narrated from one of the predecessors that he possessed only nine dinars, so he bought a badana with them. When asked about this, he said: "I heard my Lord say: {For you in them is good}."

• Ibn Abbas said: "Good in this world and the Hereafter."
• Ibrahim said: "Whoever needs its back may ride it, and whoever needs its milk may drink it."

{And mention the name of Allah}: This means to say at the time of slaughter: "Allahu Akbar, La ilaha illa Allah, wa Allahu Akbar. O Allah, from You and to You."

{Standing in rows (sawaff)}: Standing with their forelegs and hindlegs aligned.

• It has been read as sawafin, from the horse's sufun—which is to stand on three legs and set the fourth on the tip of its hoof—because the badana has one of its forelegs tied, so it stands on three.
• It has also been read as sawafi, meaning: pure and sincere for the sake of Allah.
• Amr ibn Ubayd read it as sawafan, with the tanwin replacing the letter of prolongation at the pause.

{When they have fallen on their sides (wujubat junubuha)}: Their falling to the ground. One says wajabat al-ha'it wajbatan when a wall falls, and wajabat al-shams when the sun sets. The meaning is: when their sides have fallen and their movements have ceased, it becomes lawful for you to eat from them and to feed others.

{The Qani'}: The one who asks (the beggar), from qana'ta and kana'ta—when you humble yourself before someone and ask them. {The Mu'tarr}: The one who approaches without asking, or the one who is content (qani') with what he has and what is given to him without asking.

• Al-Hasan read it as al-mu'tarri.
• Abu Raja' read it as al-qani', meaning the one who is content and nothing else.

[Reflection]: Allah bestows favor upon His servants and invites their praise by subjecting the budn to them in the manner they have seen and known. They take them, submissive and obedient, then tie them and restrain them, standing with their legs aligned, and then strike them in the chest. Were it not for Allah’s subjection, they would not be capable of this, nor would they be any less capable than some wild animals that are smaller in bulk and less in strength. The wild camels that remain are sufficient as a witness and a lesson.

{Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to which] He has guided you; and give good tidings to the doers of good.}