In this text passage, Taberî has brought together the exegesis of more than one verse: that Allah's attributes of might and wisdom are related to His taking vengeance on His enemies and managing His creations, that no definitive claim can be made about which of these Abraham was tested with in his words, that the prayer of Abraham and Ishmael was particularly directed toward the Prophet Muhammad, and that there is disagreement among exegetes regarding what wisdom means in the expression 'book and wisdom' (whether it is the Sunnah or jurisprudential understanding/knowledge in religion). For the word wisdom, both the views of 'Sunnah' and 'jurisprudential knowledge and understanding in religion' have been transmitted.

وإذ كان ذلك كذلك، فغير جائز لأحد أن يقول: عنى الله بالكلمات التي ابتلي بهن إبراهيم شيئا من ذلك بعينه دون شيء، ولا عنى به كل ذلك إلا بحجة يجب التسليم لها من خبر عن الرسول صلى الله عليه وسلم، أو إجماع من الحجة

According to Zemahşerî, the attributes 'al-Azîz' (the Mighty) and 'al-Hakîm' (the Wise) indicate that Allah is both an invincible power and that He does everything He does with wisdom, and that He fulfills His promise according to wisdom. This expression creates a preparation and foundation before demonstrating to Moses a miracle that minds see as far-fetched, such as the staff turning into a snake. That is, by emphasizing that the one speaking is both powerful and wise, mental preparation is made for the occurrence of the miracle.

والعزيز الحكيم : صفتان للمبين ، وهذا تمهيد لما أراد أن يظهره على يده من المعجزة ، يريد : أنا القوي القادر على ما يبعد من الأوهام كقلب العصا حية ، الفاعل كل ما أفعله بحكمة وتدبير

In this text, Râzî explains that Abraham's prayer requested the sending of a prophet from his descendants, and that this prophet being from them would both increase their honor and make the knowledge of his truthfulness easier. Furthermore, he states that it is more appropriate to read the attributes 'al-Azîz al-Hakîm' as attributes belonging to Allah rather than to the Book, because this is the real meaning and preferable to metaphorical interpretation. Finally, he explains the concepts of Book and Wisdom in the context of teaching recitation and laws.

أنا إذا جعلناهما صفة لله تعالى كان ذلك حقيقة ، وإذا جعلناهما صفة للكتاب كان ذلك مجازا والحقيقة أولى من المجاز

According to Kurtubî, the verb 'yatlû' in the verse is in the accusative position as a descriptor of the Messenger and means 'reads'; 'kitab' refers to the Quran, and 'wisdom' refers to knowledge and deep understanding in religion (fiqh). The exegete transmits that according to Mâlik, wisdom is a nature and light coming from Allah; according to Katâde, it is the clarification of the Sunnah and Sharia; and according to some, it is specifically rulings and divine judgment. He also transmits that the word 'tazkiya' (purification) means cleansing from the filth of polytheism, and that the Prophet's being unlettered is explained through different wisdoms.

الكتاب : القرآن والحكمة : المعرفة بالدين والفقه في التأويل والفهم الذي هو سجية ونور من الله تعالى قاله مالك ورواه عنه بن وهب وقاله بن زيد وقال قتادة : الحكمة السنة وبيان الشرائع

According to Ibn Kesîr, in this verse Abraham's (peace be upon him) prayer was accepted by Allah in the way it was pre-decreed in His eternal knowledge and decree; the prophet sent in response to this prayer is the Prophet Muhammad (peace and blessings be upon him), for the Prophet informed that he himself was the result of this prayer and the good tidings of Jesus. In the verse, 'book' is explained as the Quran, 'wisdom' as the Sunnah, and 'tazkiya' (purification) is interpreted as obedience to Allah and sincerity, or teaching good and protecting from evil.

قالوا يا رسول الله أخبرنا عن بدء أمرك فقال دعوة أبي إبراهيم عليه السلام وبشرى عيسى بن مريم ورأت أمي كأنه خرج منها نور أضاء له قصور الشام

According to Beydâvî, in these verses the prayer of Abraham and Ishmael contains a request for firmness or increase in Islam (submission/sincerity) for both themselves and their descendants. The mention of only a part of the descendants as a 'Muslim community' is based on the idea that divine wisdom does not require all descendants to unite in sincerity; otherwise the order of the world would be disrupted. The prophet to be sent is explained as the Prophet Muhammad, and it is stated that this prayer has been answered.

وخصا بعضهم لما أعلما أن في ذريتهما ظلمة، وعلما أن الحكمة الإلهية لا تقتضي الاتفاق على الإخلاص والإقبال الكلي على الله تعالى، فإنه مما يشوش المعاش، ولذلك قيل: لولا الحمقى لخربت الدنيا