Taberî states that the expression 'kun fayakun' (be, and it is) explains that when Allah intends to create something, He brings it into existence without difficulty or effort. He conveys that among interpreters there is disagreement about to whom this command is directed: some say it is merely a metaphorical expression directed at existing things, while others say that because Allah knows things that do not yet exist as if they already exist through His eternal knowledge, this address is permissible. Taberî presents his own preference as follows: the wording of the verse expresses generality, and evidence is required to restrict it to specificity.

وأولى الأقوال بالصواب في قوله: أن يقال: هو عام في كل ما قضاه الله وبرأه، لأن ظاهر ذلك ظاهر عموم، وغير جائز إحالة الظاهر إلى الباطن من التأويل بغير برهان

According to Zemahşerî, the verb 'kane' in the command 'kun' is a complete (not deficient) verb meaning coming into being and existence; when we want something to exist, it suffices to merely say 'be' to it and it comes into existence immediately without any delay. This expression is a representation showing that what Allah wills to exist encounters no obstruction; just as an obedient servant obeys the one who commands without any objection and immediately. The true meaning here is that for Allah the creation of all things occurs with this ease, and therefore resurrecting after death is not difficult for Him.

من كان التامة التي بمعنى الحدوث والوجود ، أي : إذا أردنا وجود شيء فليس إلا أن نقول له : احدث ، فهو يحدث عقيب ذلك لا يتوقف ، وهذا مثل لأن مرادا لا يمتنع عليه ، وأن وجوده عند إرادته تعالى غير متوقف

According to this interpreter, the command 'kun' (be) is an expression of Allah's will to create, and there is no time interval or delay between this command and what is created by it; this is not an offer or command, but the direct exertion of power over the created thing without any struggle or resistance. Furthermore, it is conveyed in the text that some people interpreted 'the pen' as reason or a substance that is the origin of creation, which is supported by reports, but the author finds this view controversial.

فإنه ليس هناك أمر ولا تكليف ، بل هو مجرد نفاذ القدرة في المقدور من غير منازعة ولا مدافعة

According to Kurtubî, the word 'badi' means the creator and originator of the heavens and earth without any prior example; Allah brought them into existence from nothingness without relying on any model. On this occasion, the concept of 'bid'a' (innovation) is discussed, explaining that every act that has not been done before is said to be 'ibda' (created), and bid'a derives from this root. It is stated that bid'a is divided into two types depending on whether it has a basis in the Sharia: praised bid'a (hasana) and blameworthy bid'a (dalal), and the example of 'bid'at-i hasana' is given as the Taraweeh prayer performed by Umar in congregation.

وكل من أنشأ ما لم يسبق إليه قيل له مبدع ومنه أصحاب البدع وسميت البدعة بدعة لأن قائلها إبتدعها من غير فعل أو مقال إمام وفي البخاري ( ونعمت البدعة هذه ( يعني قيام رمضان الثانية كل بدعة صدرت من مخلوق فلا يجوز أن يكون لها أصل في الشرع أولا فان كان لها أصل كانت واقعة تحت عموم ما ندب الله إليه

According to Ibn Kesîr, this verse declares the perfection of Allah's power and the greatness of His dominion; when He determines something and wills it to exist, He merely says 'be' to it once and it comes into existence immediately without any delay in the manner He wills.

فإنما يقول له كن أي مرة واحدة فيكون أي فيوجد على وفق ما أراد

According to this text, the name 'Badi' expresses that Allah created the heavens and earth from no original matter and without resemblance to anything preceding it; this is the fourth proof regarding why He cannot have a child, for a father becomes a passive element (origin) with the separation of the child's matter from himself, while Allah is absolute agent and transcendent from passivity. The expression 'kullu amrihi awwahu' (His command becomes it) points to the fifth proof: adopting a child is realized through gradual and temporal creation, while Allah's action does not require this, His command occurs instantaneously and without delay. The text also attributes the cause of this deviation to the fact that people of the old religions metaphorically called Allah 'father' in the sense of 'first cause', and the ignorant understood this in the literal sense of procreation.

والإبداع: اختراع الشيء لا عن الشيء دفعة، وهو أليق بهذا الموضوع من الصنع الذي هو: تركيب الصور لا بالعنصر، والتكوين الذي يكون بتغيير وفي زمان غالبا.