The rituals are the plural of ritual, which is the name of what has been made a symbol and a sign for worship, from the positions of Hajj, the throwing of pebbles, the Tawaf, the Sa'i, and the actions that are signs of Hajj known by it, such as Ihram, Tawaf, Sa'i, shaving, and slaughtering. The sacred month is the month of Hajj. The sacrificial offering is what is offered to the House and brought closer to Allah from the acts of worship. It is the plural of gift, as it is said 'Jadi' in the plural of 'Jadiyyah' of saddles.

The necklaces are the plural of necklace, which is what is adorned with the sacrificial offering, whether it be a sandal, a strap of a bag, or the bark of a tree, or something else.

And they come to the Sacred Mosque: they intend it, and they are the pilgrims and the worshippers. The permissibility of these things is that one should not take lightly the sanctity of the rituals and that they should not be hindered from those who are devoted to them, and that they should not introduce in the months of Hajj anything that would deter people from Hajj, and that they should not seize the sacrificial offerings by force or prevent them from reaching their place. As for the necklaces, there are two opinions regarding them. The first is that they refer to the sacrificial offerings that have necklaces, which are the animals, and they are mentioned alongside the sacrificial offerings for specificity and increased recommendation because they are the noblest of the sacrificial offerings, like His saying: (And Gabriel and Michael), as if it were said: and the necklaces are particularly from them.

The second is that it is forbidden to interfere with the necklaces of the sacrificial offerings, emphasizing the prohibition of interfering with the sacrificial offerings, meaning: do not make lawful their necklaces, let alone adorn them, as He said: (and do not reveal their adornment). Thus, He forbade the revealing of adornment, emphasizing the prohibition of revealing their places. And do not hinder those who are intending the Sacred Mosque, seeking bounty from their Lord, which is the reward and pleasure, and that He is pleased with them, meaning do not interfere with a people who have this description, in honor of them and in disapproval of interfering with such as them. It is said that this is definitive. And about the Prophet, blessings and peace be upon him, it is said: 'The Table Spread is the last chapter revealed in the Qur'an, so make lawful its lawful and prohibit its prohibited.' It was narrated by Al-Hakim through the route of Jubair ibn Nufayr. He said: 'I entered upon Aisha. She said to me: O Jubair, do you read Al-Ma'idah? I said yes. She said: Indeed, it is the last Surah revealed, Al-Ma'idah and Al-Fath.' Al-Tirmidhi indicated that what she meant by saying 'and Al-Fath' is when the victory of Allah comes. It has also been narrated from Ibn Abbas, may Allah be pleased with him.

The Muslims and the polytheists were all performing pilgrimage. Allah prohibited the Muslims from preventing anyone from performing the pilgrimage to the House by saying, "Do not make lawful." Then it was revealed afterwards, "Indeed, the polytheists are impure," and, "It is not for the polytheists to maintain the mosques of Allah." Mujahid and Al-Sha'bi said: "Do not make lawful" was abrogated by His saying, "And kill them wherever you find them." He interpreted seeking bounty as trade, and seeking pleasure as the polytheists believing themselves to be on the right path of their religion, and that pilgrimage brings them closer to Allah. So Allah described them by their belief. Abdullah read: "And do not approach the Sacred House," with the addition. Hamid ibn Qais and Al-A'raj read: "You seek," with the 'ta' addressing the believers. "So hunt" is permitted for hunting after it was prohibited for them, as if it was said: "And when you are lawful, there is no blame upon you to hunt." It was also read with a kasra on the 'fa.' It was said that it is a substitute for breaking the hamzah at the beginning. It was read: "And when you are lawful," it is said that the muhrim becomes lawful and makes lawful. "To commit a sin" is similar to "to earn" in that it takes one or two objects. You say: "He committed a sin," similar to "I earned it." And "I made him commit a sin," similar to "I earned it for him." It is said: "I made him commit a sin," by transferring the transitive verb with a hamzah to two objects, as they say: "I earned him a sin." Abdullah's reading is: "And let not your hatred of a people cause you to commit injustice against them," and the first object in both readings is the pronoun of the addressees, and the second is "to commit injustice." And "if they prevent you" with a fatḥah on the hamzah is related to "hatred" meaning the reason, and "hatred" is intense dislike. It was read with a sukun on the 'nun.' The meaning is: "And let not the hatred of a people cause you to commit injustice against them, nor let it lead you to do so." It was read: "If they prevent you," on the conditional "if." In Abdullah's reading: "If they prevent you." The meaning of their preventing them from the Sacred Mosque is that the people of Mecca prevented the Messenger of Allah, blessings and peace be upon him, and the believers on the day of Hudaybiyyah from performing Umrah. And the meaning of injustice is taking revenge on them by inflicting harm upon them. "And cooperate in righteousness and piety" means to forgive and overlook. "And do not cooperate in sin and transgression" means to take revenge and seek retribution. It may also refer to the generality of all righteousness and piety and all sin and transgression, encompassing in its generality forgiveness and victory.