Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Therein) in the cattle (are benefits for you) benefits in riding them and drinking their milk (for an appointed term) until they are garlanded and designated for immolation in the pilgrimage; (and afterward they are brought for sacrifice unto the ancient House) if this is a lesser pilgrimage, and they are brought for sacrifice to Mina during the greater pilgrimage.
You may benefit from them, such as riding on them and carrying your loads on them in a way that does not harm them, until a specified time, the time for its immolation. Thereafter its lawful sacrifice, that is, the site where its immolation becomes due, is by the Ancient House, meaning, the entire [Meccan] Sanctuary.
Explanation of the Udhiyyah and the Sha`a'ir of Allah
وَمَن يُعَظِّمْ شَعَـئِرَ اللَّهِ
(and whosoever honors the Sha`a'ir of Allah,) means, His commands.
فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ
(then it is truly from the Taqwa of the hearts.) This also includes obeying His commands in the best way when it comes to offering sacrifices, as Al-Hakam said narrating from Miqsam, from Ibn `Abbas: "Honoring them means choosing fat, healthy animals (for sacrifice).'' Abu Umamah bin Sahl said: "We used to fatten the Udhiyyah in Al-Madinah, and the Muslims used to fatten them.'' This was recorded by Al-Bukhari. In Sunan Ibn Majah, it was recorded from Abu Rafi` that the Messenger of Allah sacrificed two castrated, fat, horned rams. Abu Dawud and Ibn Majah recorded from Jabir: "The Messenger of Allah sacrificed two castrated, fat, horned rams.'' It was said, "The Messenger of Allah commanded us to examine their eyes and ears, and not to sacrifice the Muqabilah, the Mudabirah, the Sharqa, nor the Kharqa'.'' This was recorded by Ahmad and the Sunan compilers, and At-Tirmidhi graded it Sahih. As for the Muqabilah, it is the one whose ear is cut at the front, Mudabirah is the one whose ear is cut at the back, the Shurqa is the one whose ear is split, as Ash-Shafi`i said. The Kharqa' is the one whose ear is pierced with a hole. And Allah knows best. It was recorded that Al-Bara' said, "The Messenger of Allah said:
(Four are not permitted for sacrifice: those that are obviously one-eyed, those that are obviously sick, those that are obviously lame and those that have broken bones, which no one would choose.) This was recorded by Ahmad and the Sunan compilers, and At-Tirmidhi graded it Sahih.
The Benefits of the Sacrificial Camels
لَكُمْ فِيهَا مَنَـفِعُ
(In them are benefits for you) meaning, in the Budn (sacrificial camels) you find benefits such as their milk their wool and hair, and their use for riding.
لَكُمْ فِيهَا مَنَـفِعُ إِلَى أَجَلٍ مُّسَمًّى
(In them are benefits for you for an appointed term,) Miqsam reported that Ibn `Abbas said: "Until you decide to offer them as a sacrifice.'' It was recorded in the Two Sahihs from Anas that the Messenger of Allah saw a man driving his sacrificial camel and said,
(Ride it.) The man said, "It is a sacrificial camel.'' He said,
(Ride it, woe to you!) the second or third time. According to a report recorded by Muslim from Jabir, the Messenger of Allah said:
(and afterwards they are brought for sacrifice to the `Atiq House.) meaning, they are eventually brought to the `Atiq House -- which is the Ka`bah -- as Allah says:
هَدْياً بَـلِغَ الْكَعْبَةِ
(an offering, brought to the Ka`bah) 5:95
وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ
(and detained the Hady, from reaching their place of sacrifice) 48:25
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
This is to remove the misunderstanding about getting any benefit from the animals dedicated for sacrifice as they were also included in the "Symbols of Allah. This was necessitated because the Arabs believed that it was unlawful to get any benefit from them. One could neither ride on them nor carry any load on them nor consume their milk, after they had been dedicated for sacrifice during Hajj. In this verse that misunderstanding has been removed. Hadrat Abu Hurairah and Anas have reported that the Holy Prophet saw a man walking in a miserable condition on foot leading his camel by the nose-string. When the Holy Prophet asked him to ride on it, he replied that it was his sacrificial offering. The Holy Prophet again urged him to ride on his camel.
There is a divergence of opinion in regard to the interpretation of "an appointed time". Some commentators, particularly Ibn `Abbas, Qatadah, Mujahid, Dahhak and `Ata' are of the view that it refers to the time of the dedication of the animals for sacrifice. Obviously this is not the correct view, because in that case the permission to get benefit from them becomes meaningless. There are other commentators including `Urwah bin Zubair and `Ala' bin Abi Rabah, who are of the view that "appointed time" means the time of sacrifice and one can get benefit from them up till then. One may ride on them, drink their milk, take their young ones for use and shear their hair, wool, etc. Imam Shaf`i has adopted this view. The Hanafites are of the opinion that one can get benefit from them, if need be, though it is preferable not to do so.
It does not mean that the sacrifice is to be made in the precincts of the "Ancient House" of the Ka`ah. The Qur'an uses the "House of Allah" or Masjid-i-Haram for the whole of the "Inviolable Place" of Makkah and not for that particular building. (V: 95)