According to this exegete, the expression in the verse should be understood as 'meselü a'mâlihim' (the condition of their deeds), meaning there is an omitted possessive construction (hazf). The word 'keramâdin' is in the position of predicate. Furthermore, this exegete notes that the word 'er-rîhu' can also be read as 'er-riyâh'.

على تقدير : مثل أعمالهم ، وكرماد : الخبر وقرىء : ( الرياح )

According to Ibn Kesîr, in this verse the state of misguidance and ignorance in which the disbelievers find themselves is likened to grazing animals that hear their shepherd's voice but do not understand what is said. This comparison has also been interpreted as a parable representing idol worship; however, Ibn Kesîr noted that since idols hear nothing and understand nothing, and there is no life in them, this second interpretation is weaker.

أي فيما هم فيه من الغي والضلال والجهل كالدواب السارحة التي لا تفقه ما يقال لها بل إذا نعق بها راعيها أي دعاها إلى ما يرشدها لا تفقه ما يقول ولا تفهمه بل إنما تسمع صوته فقط

According to Beydâvî, a possessive construction is omitted in the verse; the interpretation is 'and the parable of those who disbelieve is like the parable of one who calls out'. Because disbelievers are immersed in imitation, they do not reflect on what is recited to them; they are likened to animals that merely hear the sound without understanding its meaning. Additionally, it is mentioned as an alternative that this could be a representation in terms of their imitating their forefathers or worshipping idols.

والمعنى أن الكفرة لانهماكهم في التقليد لا يلقون أذهانهم إلى ما يتلى عليهم، ولا يتأملون فيما يقرر معهم، فهم في ذلك كالبهائم التي ينعق عليها فتسمع الصوت ولا تعرف مغزاه، وتحس بالنداء ولا تفهم معناه.

According to Taberî, the parable in this verse compares the disbeliever's inadequacy in understanding what is recited to him from Allah, and his rejection of the call to monotheism and admonition, to an animal that hears the sound when called but does not understand what is said to it. After mentioning various views (comparisons to camels, donkeys, sheep; interpretation as echo), the exegete states that he prefers the view of Ibn Abbas and those who follow him.

وأولى التأويل عندي بالآية التأويل الأول الذي قاله ابن عباس ومن وافقه عليه

According to this exegete, the reason why the deeds performed by disbelievers in this world are compared to ashes scattered on a stormy day is that just as the wind disperses ash and leaves no trace or mark of it, disbelief also renders their deeds void and nullifies them, leaving no news or trace of these deeds. Various possibilities are enumerated regarding what these deeds are: charitable acts such as giving charity, maintaining kinship ties, being kind to parents, and feeding the hungry; acts counted as disbelief such as idol worship; or both types being intended together. According to the third possibility, when they see both the deeds they thought were good and those that were actually good come to nothing, their regret and remorse become even greater.

أن الريح العاصف تطير الرماد وتفرق أجزاءه بحيث لا يبقى لذلك الرماد أثر ولا خبر