The Sacred House is an appositive in praise, not for clarification, just as the description comes. Thus, it is a standing for the people, a revitalization for them. [Mahamud said: "The meaning of standing for the people is revitalization for them in their religious and worldly affairs..." Ahmad said: "In this verse, there are two interpretations that are far from the three interpretations mentioned at the beginning of this surah (Do not make lawful the rites of Allah, nor the sacred month, nor the sacrificial animals, nor those garlanded). If one takes the garlands literally, and interprets the prohibition of making lawful to its locations from the garlanded, as in His saying: (And let them not display their adornment except that which appears thereof), meaning the locations of adornment, the prohibition of making lawful the garlands resembles it, as if He said: Do not make lawful their garlands, let alone that - this is difficult in this verse, because it was revealed in the context of gratitude for what Allah has made a standing for the people from these enumerated matters. The favor has been specified with the sacrificial animals in His saying: (And the sacrificial animals We have made for you as among the rites of Allah; for you therein is good...) The verse does not befit the context of gratitude to move from the higher to the lower, so that the gratitude is for the garlanded and then for the garlands. Rather, it is appropriate in the context of prohibition to move from the prohibition of the higher to the intensification of the prohibition of the lower. As for the other interpretation - which is the remaining of the garlands in their reality and the prohibition of making lawful being directed to them in reality, meaning do not approach the garlands nor benefit from them, as he, blessings and peace be upon him, said: "Throw their garlands into their blood and let the people be free from them" - this is also difficult due to what follows from what precedes it. As for the third interpretation - which is to carry it to the garlanded beings - it is appropriate for both and thus it must be resorted to. Therefore, Al-Zamakhshari did not mention in this verse either. The reason for its suitability and its clarity in both is that the purpose in the context of prohibition is to single it out for mention and specify it with prohibition, after it has been included with others in prohibition, as if he prohibited it for its specificity twice. The purpose in the context of gratitude is also that, which is the repetition of the favor being included in the general and specifically mentioned. Also, it is appropriate in gratitude to ascend from the lower to the higher, unlike prohibition. And Allah knows best. In their religious and worldly affairs, and a rise to their goals and objectives in their livelihood and afterlife, for what is completed for them in their pilgrimage and Umrah, their trade, and their various benefits. And from Ata ibn Abi Rabah: If they left it for one year, they would not look nor delay. And the sacred month is the month in which the pilgrimage is performed, which is Dhul-Hijjah, because of its specificity among the months for establishing the pilgrimage season in it, a matter that Allah has defined. It is said that it refers to the genus of the sacred months and the sacrificial animals and the garlanded, particularly the sacrificial animals, because the reward in it is greater, and the grandeur of the pilgrimage with it is more apparent. This indicates the making of the Kaaba a standing for the people, or to what has been mentioned of preserving the sanctity of the state of ihram by refraining from hunting and others, so that you may know that Allah knows everything and is aware of what is good for you and what revitalizes you from what He has commanded you and obligated you. He is severe in punishment for whoever violates His prohibitions, and He is Forgiving and Merciful for whoever maintains them.