Zemahşerî examines in this verse the reading of the word 'ليضل' with both damma (ليُضِلَّ) and fatha (ليَضِلَّ). He explains the meaning of the fatha reading in two ways: first, that Nadr persists in his own misguidance and increases this misguidance, and second, that the verb 'to lead astray' is used in place of the verb 'to go astray', because since the one who leads astray is already himself misguided, one requires the other (indication from the cause to the result).

قلت : فيه معنيان ، أحدهما : ليثبت على ضلاله الذي كان عليه ، ولا يصدف عنه ، ويزيد فيه ويمده ، فإن المخذول كان شديد الشكيمة في عداوة الدين وصد الناس عنه . والثاني : أن يوضع ليضل موضع ليضل ، من قبل أن من أضل كان ضالا لا محالة ، فدل بالرديف على المردوف

According to Kurtubî, the phrase 'three' in the verse refers to the Christian belief in trinity; they claim that they have divided God into three as Allah, his beloved (Mary) and his son, or he mentions that what is meant is that 'they are not three'. This text also explains the origin of the trinity belief through a narrative about a Jew named Paul (Bولس) who deceived and led Christians astray, and discusses that the Christians' evidence regarding the divinity of Jesus becomes invalid when compared to the miracles of Moses and other prophets.

قال بن عباس : يريد بالتثليث الله تعالى وصاحبته وابنه وقال الفراء وأبو عبيد : أي لا تقولوا هم ثلاثة كقوله تعالى : سيقولون ثلاثة

According to Beydâvî, in verse 153, patience is explained as staying away from sins and desires of the self; and prayer is explained as the mother of acts of worship, the ascension of believers, and supplication to Allah. In verse 154, it is stated that those who are killed in the way of Allah are not in fact dead but alive; however, it is emphasized that this life is not bodily but rather a state that can only be known through revelation. It is noted that this being alive serves as evidence that souls are independent entities from the body and remain as substance, and that martyrs are particularly mentioned because of their closeness to Allah.

وهو تنبيه على أن حياتهم ليست بالجسد ولا من جنس ما يحس به من الحيوانات، وإنما هي أمر لا يدرك بالعقل بل بالوحي

Taberî states that those killed in the way of Allah are not dead but alive, and they are in blessings and provision in His presence. He relates narrations that the souls of martyrs wander in paradise in the form of white or green birds wherever they wish. He also explains the grammatical (i'rab) aspect of the expressions 'dead' and 'alive'.

أرواح الشهداء في صور طير بيض

According to this exegete, the expression 'dead' mentioned in the verse is not literal but rather a figurative immortality; it is understood that the martyrs are brought to life in their graves. Furthermore, the phrase 'in the way of Allah' (sebîlullah) is specified for jihad, and the verse explains the benefits of giving charity to poor mujahideen (fulfilling their needs, strengthening their hearts, strengthening Islam).

ومعلوم أن الجهاد تقوية للدين ، فكان طاعة ، فلا جرم كان المجاهد مقاتلا في سبيل الله

According to Ibn Kesîr, this verse reports that martyrs are alive and provided for in the realm of the barrier (berzah). He explains this with a hadith from Muslim: the souls of martyrs are in green birds wandering in paradise and they take refuge in the lamps beneath the Throne. Furthermore, with a hadith narrated by Ahmad, he states that this condition is not exclusive to martyrs but is generally valid for believers as well, and that the particular mention of martyrs in the Qur'an is an honor and veneration given to them.

يخبر تعالى أن الشهداء في برزخهم أحياء يرزقون