ذَلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ ﴿۳۲﴾ لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ ﴿۳۳﴾

﴾32﴿ Zaalika wa mai yu'azzim sha'aaa'iral laahi fa innahaa min taqwal quloob
﴾33﴿ Lakum feehaa manaafi'u ilaaa ajalim musamman summa mahilluhaaa ilal Baitil 'Ateeq

﴾32﴿ Remember this: whoever honors the special signs of Allah that He has ordained—then surely, this honoring comes from the sincerity of hearts
﴾33﴿ For you, there are benefits in it until a specified time—then its final destination (or benefit) is at the House of Allah

[32] (Shaʿāʾir Allāh) refers to those things that are specific to the religion of Allah, and they are the symbols of the religion. These include the Ka‘bah of Allah, Safa and Marwah, Mina, Arafat, and Muzdalifah—these are among the symbols of Allah. Similarly, the sacrificial animals brought to the Sacred Sanctuary (Haram), their neck garlands (used as signs), the mosques, and the outward acts of worship from the Shari‘ah are also among the symbols of Allah. In this context, it refers to the animals that are brought to the Haram for sacrifice and offering. Honoring them means fulfilling their etiquettes and rituals, avoiding their desecration or dishonoring, adorning them, and giving them food and drink.
(Taqwā al-Qulūb)—this is true piety, because in an authentic Hadith, the Messenger of Allah (May Allah bless him and give him peace) said, “Taqwa is here,” and he pointed to his heart. Or taqwa can be understood to mean sincerity, because the taqwa of each limb is appropriate to its function, and the heart’s taqwa is sincerity.
[33] If by Shaʿāʾir Allāh (the symbols of Allah) the general meaning is intended—i.e., the sacred sites of Hajj—then the benefits in them refer to standing at those sites and performing acts of worship, such as the standing at Mina, Arafat, and Muzdalifah. The meaning of “ajalin musamman” (a specified time) then refers to the final prescribed time for standing at each site, which is established through authentic Hadiths. And the meaning of “maḥilluhā” (their place of completion) is the end point of these rituals, which is the circumambulation (ṭawāf) of the House of Allah, referring specifically to the farewell ṭawāf (ṭawāf al-wadāʿ). This interpretation is mentioned by Imām Mālik in al-Muwaṭṭaʾ.
And if by Shaʿāʾir Allāh the specific meaning of the sacrificial animals (hady) is intended, then “ajalin musamman” has two meanings:
Sending the animal with the intention of offering it as hady—before doing so, it is permissible to ride it, milk it, and remove its wool, hair, or fur.
Ajalin musamman refers to the Day of Sacrifice (Yawm al-Naḥr)—which means that it is permissible to benefit from these animals (such as riding them) in case of need until the Day of Sacrifice.
The meaning of “maḥilluhā” in this case is the lawful place of slaughter. And “bayt al-ʿatīq” refers to the Sacred Sanctuary (ḥaram), and specifically, it is best to perform the sacrifice in Mina.