فَصَلِّ لِرَبِّكَ وَانحَر

So pray to your Lord, and sacrifice [the sacrificial camel].

EXEGESIS

Anḥar (sacrifice): naḥr is the area of the chest where a necklace is worn,^{‎[1]Raghib, 794; al-Ifṣāḥ fī Fiqh al-Lughah, 1/81.} but some have translated it as the whole chest^{‎[2]Lisan, 5/195; Taj, 7/510.} or the throat.^{‎[3]Suyuti, 6/403; Burhan, 4/514.} Several meanings have been suggested or reported for naḥr in this verse. One meaning is to offer a sacrificial camel, since slaughtering a camel is performed by piercing its throat,^{‎[4]Raghib, 794; al-Ifṣāḥ fī Fiqh al-Lughah, 1/81.} as contrasted with other cattle which are slaughtered by cutting their main veins; this latter method is known as dhibḥ.^{‎[5]Suyuti, 6/403.} The other meaning is to turn the countenance, including the chest, towards the direction of prayer (qibla) in prayers.^{‎[6]Qamus, 7/31.} A third meaning is that it refers to the raising of the hands up to the throat and the face at the beginning of prayers (takbīrat al-iḥrām).^{‎[7]Suyuti, 6/403; Burhan, 4/514.}

EXPOSITION

The great gift that God bestowed on the Prophet necessitated expressing thanks and gratitude to Him. This verse shows the Prophet how to offer his appreciation: by praying to the Lord and performing naḥr. 

The use of the word rabb (Lord) instead of allāh in So pray to your Lord, highlights the continuity of blessings and the nurturing aspect of God which is shown to His creation and to the Prophet specifically in this case. As discussed in the Exegesis, naḥr may mean to offer sacrifice or to observe certain manners in the prayer. Both meanings are possible here.

Ṭūsī and others maintains that the prayer mentioned in this verse refers to the prayer on Eid al-Aḍḥā, and also making sacrifice on the same day for the sake of God.^{‎[8]Tibyan, 10/418.} However, it appears that the meaning of the verse is more inclusive, and the specific prayers on Eid al-Aḍḥā and offering a sacrificial camel on the same day are only instances of it.^{‎[9]Nemuneh, 27/400.} The reason the verse refers to camel as a sacrifice may be because camels held great significance amongst people at that time, and offering such a sacrifice would mean sacrificing a precious property.^{‎[10]Nemuneh, 27/399.}  

Although there are numerus traditions regarding the raising of the hands at the beginning of prayers, which can also be endorsed as a potential commentary of this verse, it appears that the general meaning of the verse which is to signal thanks to God is intended here, including observing certain manners in prayer and offering a sacrificial camel. Many exegetes, such as Ṭabrisī^{‎[11]Tabrisi, 10/837.} and Tabatabai,^{‎[12]Mizan, 20/371.} maintain that the Prophet is commanded to pray and offer sacrifice and be thankful for having been given kawthar.

Makārim Shīrāzī is of the opinion that the meaning of the verse is general, and sacrifice and prayers specifically on the day of Eid al-Aḍḥā are instances of the general meaning of the verse.^{‎[13]Nemuneh, 27/373.} However, Jawādī Āmulī maintains that given this chapter was revealed in Mecca, and the rulings regarding naḥr and the day of Eid were discussed only later in Medina, the meaning of naḥr is more in line with the raising of the hands parallel to the face during takbīrat al-iḥrām.^{‎[14]Jawādī Āmulī, notes from http://javadi.esra.ir (tafsīr of Sūrat al-Kawthar).}

Reflecting on the verse, one is amazed how gracious God is. In return for granting such a magnificent gift, He expects nothing but a small token of appreciation in the form of prayer, observing some manners in prayer, or offering a sacrificial animal. One is further astonished when realising that the benefit of these acts go back either to the individual or the disadvantaged in society; Indeed, Allah has no need of the creatures (29:6).

INSIGHTS FROM HADITH

1. Imam al-Ṣādiq (a) when asked about the meaning of this verse, said: ‘Al-naḥr is to stay balanced [while performing prayer].’^{‎[15]Kafi, 3/336.}
2. Imam al-Ṣādiq (a) is reported to have said about the meaning of naḥr: ‘[It means] raising of the hands parallel to your face.’^{‎[16]Tabrisi, 10/837.}
3. Imam al-Ṣādiq (a) on the commentary of this verse, indicating with his hands, said: ‘The purpose is that you raise your hands so that your palms be towards qibla at the beginning of prayers.’^{‎[17]Tabrisi, 10/837.}
4. When Sūrat al-Kawthar was revealed, the Prophet asked Gabriel: ‘What is the meaning of nuḥayrah that my Lord has asked me to perform?’ Gabriel replied: ‘What it means here is not nuhayrah; rather, God commanded you to raise your hands at the beginning of the prayer when you say allāhu akbar, and do the same when you are going to prostration or bowing down and also after that as well. Because our prayer, and that of the angels in the seven skies, are like this. And everything has an adornment, and the adornment of prayer is raising the hands when you say allāhu akbar.’^{‎[18]Tabrisi, 10/837.}

Note: Shia narrations indicate that the preferred meaning of naḥr is raising the hands parallel to the face and ears while uttering the takbīrat al-iḥrām of the prayer. Interpreting naḥr as offering a sacrificial camel is mainly suggested by Sunni commentators. However, both meanings may have been intended by the command.

[1] Raghib, 794; al-Ifṣāḥ fī Fiqh al-Lughah, 1/81.
[2] Lisan, 5/195; Taj, 7/510.
[3] Suyuti, 6/403; Burhan, 4/514.
[4] Raghib, 794; al-Ifṣāḥ fī Fiqh al-Lughah, 1/81.
[5] Suyuti, 6/403.
[6] Qamus, 7/31.
[7] Suyuti, 6/403; Burhan, 4/514.
[8] Tibyan, 10/418.
[9] Nemuneh, 27/400.
[10] Nemuneh, 27/399.
[11] Tabrisi, 10/837.
[12] Mizan, 20/371.
[13] Nemuneh, 27/373.
[14] Jawādī Āmulī, notes from http://javadi.esra.ir (tafsīr of Sūrat al-Kawthar).
[15] Kafi, 3/336.
[16] Tabrisi, 10/837.
[17] Tabrisi, 10/837.
[18] Tabrisi, 10/837.