لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ﴿۲۸﴾ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ ﴿۲۹﴾

﴾28﴿ Li yashhadoo manaafi'a lahum wa yazkurus mal laahi feee ayyaamimma'loomaatin 'alaa maa razaqahum mim baheematil an'aami fakuloo minhaa wa at'imul baaa'isal faqeer
﴾29﴿ Summal yaqdoo tafasahum wal yoofoo nuzoorahum wal yattawwafoo bil Baitil 'Ateeq

﴾28﴿ So that they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of sacrificial animals. Then eat from them and feed the distressed and needy
﴾29﴿ Then let them cleanse themselves of their impurities, fulfill their vows, and perform Tawaf around the Ancient House

[28] In this verse, some of the objectives of Hajj are mentioned.
The meaning of “benefits” (مَنَافِعَ) refers to spiritual benefits—such as the rewards, forgiveness of sins, answered prayers, and acceptance of supplications that result from fulfilling the rituals of Hajj.
The phrase “وَيَذْكُرُوا” indicates a specific wisdom behind Hajj: to mention the name of Allah during the act of sacrifice, making the slaughter exclusively for Him—in contrast to the polytheists, who dedicate their vows and sacrifices to other than Allah.
Thus, Hajj instills the practice of tawḥīd.
The phrase “أَيَّامٍ مَعْلُومَاتٍ” (known days) refers to the days of sacrifice: the Day of Nahr (10th Dhul-Hijjah) and the two days after it (11th and 12th), while there is disagreement about the fourth day (13th).
The phrase “فَكُلُوا” (so eat) means: do not consider eating from the sacrifice forbidden for yourselves, as the polytheists used to believe. Eating from it is a sunnah of the Prophet (May Allah bless him and give him peace).
As for “الْبَائِسَ الْفَقِيرَ”, it means the severely hungry and needy person. The term “الْبَائِسَ” is mentioned alongside “الْفَقِيرَ” to clarify that sometimes a person may be poor and hungry, but may not eat due to some condition or illness—so one shouldn't withhold from such a person either.
[29] Since Surah Al-Baqarah already mentioned the rituals of Hajj up to the standing at ‘Arafāt and the stoning at Minā, this Surah continues by describing the acts that follow—that is, the sacrifice at Minā, followed by shaving the head (ḥalq).
In the phrase “ثُمَّ لْيَقْضُوا تَفَثَهُمْ”, “tafath” refers to removal of hair and trimming of nails, and their removal is obligatory on the Day of Nahr (10th Dhul-Hijjah).
In “وَلْيَطَّوَّفُوا”, the intended meaning is the obligatory ṭawāf (ṭawāf al-ifāḍah).
“وَلْيُوفُوا نُذُورَهُمْ” refers to fulfilling obligations that a person has vowed, whether it's wealth-related or sacrificing an animal. If one has taken a vow in the name of Allah, it becomes obligatory to fulfill it. Even if it's not a personal vow, but a general obligation from Allah regarding the Hajj, it must still be fulfilled.
Note: The word “fulfill (yūfū)” indicates that one should not consume from the vowed item themselves, because “fulfilling” implies giving it fully and completely. This also shows that fulfilling vows is obligatory.
Regarding “الْعَتِيقِ” (the Ancient House), several interpretations exist:
1. ‘Atīq means ancient, and this is supported by authentic hadiths stating it was the first mosque built on Earth, as mentioned in Surah Āl ‘Imrān (3:96).
2. It means freed—that is, protected and preserved from the hands of oppressors and tyrants until near the Day of Judgment.
3. Tirmidhī narrated with a good chain from ‘Abdullah ibn Zubayr (may Allah be pleased with them) that the Messenger of Allah (peace and blessings be upon him) said: It is called 'Atīq' because no tyrant can ever overpower it. This explanation is elaborated in Tafsīr al-Qurṭubī.
4. It is freed from ownership—meaning no human can claim it as personal property.
5. ‘Atīq also means noble and honorable (karīm and sharīf).