According to Zemahşerî, Allah hears and knows everything that His servants say and do; nothing remains hidden from Him, which is why it behooves His servants to fear and revere Him. Furthermore, a linguistic explanation is provided regarding the context of the verb 'yumid' in the expression 'liqaa' Allah yumid', and its relationship to the arrival of the 'ajal' (appointed term), which is the response to the condition, is clarified.

والضمير في قوله : الذي لا يخفى عليه شيء مما يقوله عباده ومما يفعلونه ، فهو حقيق بالتقوى والخشية

According to this exegete, 'semi' (All-Hearing) expresses that Allah hears and answers when provision is requested, while 'alim' (All-Knowing) denotes that Allah knows the needs of His servants even in silence and knows the measure of this need. Furthermore, it is noted that the word 'shiqaq' expresses not being on the same side as the other party but being in a separate 'shiqah' (faction) and being separated from the community due to enmity; this expression does not describe ordinary opposition but rather a great opposition that leads a person to merit Allah's enmity and curse. In this case, the characterization in the verse alludes to the fact that the people were enemies of the Prophet and intended to harm him, while Allah protected the Prophet and the believers from their deception and evil.

قال بعض أهل اللغة : الشقاق مأخذو من الشق ، كأنه صار في شق غير شق صاحبه بسبب العداوة وقد شق عصا المسلمين إذا فرق جماعتهم وفارقها ، ونظيره : المحادة وهي أن يكون هذا في حد وذاك في حد آخر

Kurtubî states in this verse that the promise Allah gave to the Prophet was fulfilled, emphasizing that Allah would suffice him against his enemies and opponents; he conveys that this was historically realized in the events of Banu Qaynuqa, Banu Qurayza, and Banu Nadir. He also explains that the Names 'As-Semi' and 'Al-Alim' point to Allah's knowledge of everything in the words and hearts of His servants.

فكان هذا وعدا من الله تعالى لنبيه عليه السلام أنه سيكفيه من عانده ومن خالفه من المتولين بمن يهديه من المؤمنين فأنجز له الوعد وكان ذلك في قتل بني قينقاع وبني قريظة وإجلاء بني النضير

According to Beydâvî, the expression 'if they believe as you believe, they will be rightly guided' is a style of abandonment and silencing; since there is no belief like that in which the idolaters believed and no religion equivalent to Islam, this carries the meaning of a challenge. Furthermore, the possibilities that the letter 'ba' may have the meaning of instrumentality (means), or that the expression 'mithla' may have been brought as an extra emphasis, are also mentioned. In the case of turning away, the promise that Allah will suffice the believers is given, and the Names 'Semi' and 'Alim' are interpreted as either complementary to this promise or as a threat directed at those who turn away.

آمنتم به فقد اهتدوا من باب التعجيز والتبكيت، كقوله تعالى: فأتوا بسورة من مثله إذ لا مثل لما آمن به المسلمون، ولا دين كدين الإسلام.

Taberî explains the expression 'fa-in amanu bi-mithli ma amantum bihi' in the verse as follows: if the People of the Book believe as the believers do (in Allah, in all scriptures, and in all prophets), they will have been guided. According to him, the comparison here is not between Allah and a likeness of Him, but between two acts of belief/affirmation; that is, the acts of belief of the believer and the People of the Book are being likened to each other, not a likeness attributed to Allah. For this reason, he also interprets within this framework the reading narrated from Ibn Abbas which could appear to attribute a likeness to Allah, and he states that it contradicts the Mushaf.

فالتشبيه إنما وقع PageEndV02P601 بين التصديقين والإقرارين اللذين هما إيمان هؤلاء وإيمان هؤلاء

According to this exegete, the verse informs that Allah is the One who hears the words of His servants and knows their movements and stillness, their conditions; accordingly, Allah will give everyone who performs an action its recompense. Furthermore, it is explained that Allah holds the dominion of the heavens and the earth in His hand, while the idols worshipped by the idolaters have no power over anything, neither harm nor benefit, and in this worship they merely follow their conjecture and falsehoods.

أي السميع لأقوال عباده العليم بأحوالهم