Taberî transmits different views among exegetes regarding the interpretation of the concepts of 'cenef' and 'ism' in bequest and the expression 'fe-asleha beynehüm': some explain it as the person present at the time of death directing the testator towards justice, others as the executor or guardian converting an unjust bequest to what is right, and still others as intervention with the person who discriminates among heirs. The view that the word cenef means 'error' and the word ism means 'intention/deliberation' is also transmitted. Taberî does not explicitly state his own preference in this passage; he lists the views of various scholars from the generation after the Companions.

وقال بعضهم: بل معنى ذلك: في عطيته عند حضور أجله بعض ورثته دون بعض، فلا إثم على من أصلح بينهم، يعني بين الورثة

According to this exegete, the ruling in the expression 'fe men hâfe' indicates that if, after the death of the person making the bequest, an inclination (cenef) or sin is seen in the bequest, it is permissible for the intervening person to correct it. It is stated that this person who has the authority to correct the bequest may be an executor, witness, guardian, or anyone who commands what is good. Furthermore, it is transmitted that the word 'havf' is used here in the sense of 'knowledge,' and that Ibn Abbas, Katade, and Rebî hold this view.

القول الثاني : في تفسير قوله تعالى : { فمن خاف } أي فمن علم والخوف والخشية يستعملان بمعنى العلم وذلك لأن الخوف عبارة عن حالة مخصوصة متولدة من ظن مخصوص وبين العلم وبين الظن مشابهة في أمور كثيرة فلهذا صح إطلاق اسم كل واحد منهما على الآخر

In this section, Kurtubî grounds with hadith reports that charity given at the time of death is less meritorious than charity given during life and in good health, that one who does not commit injustice in a bequest will have the abandonment of it atone for the zakat he may have neglected, and that committing injustice in a bequest is counted among major sins. He also transmits that the Prophet became angry at a Companion who freed six slaves who constituted his entire wealth while dying, and that this behavior was an example of injustice in a bequest.

لا خلاف أن الصدقة في حال الحياة والصحة أفضل منها عند الموت لقوله عليه السلام وقد شئل : أي الصدقة أفضل فقال : ( أن تصدق وأنت صحيح شحيح

According to Ibn Kesîr, the word 'cenef' means error, and this encompasses every kind of mistake, such as giving one of the heirs an unjust extra share through bequest; this can happen unintentionally due to compassion or deliberately as a sin. In this case, the person executing/applying the bequest (musî ileyh) is permitted to correct the matter according to Quranic principles and to act with justice in a manner closest to and most suitable for the deceased's bequest; this correction and reconciliation is not considered an alteration (tebdil) of the bequest.

فللوصي والحالة هذه أن يصلح القضية وبعدل في الوصية على الوجه الشرعي ويعدل عن الذي أوصى به الميت إلى ما هو أقرب الأشياء إليه وأشبه الأمور به جمعا بين مقصود الموصي والطريق الشرعي وهذا الإصلاح والتوفيق ليس من التبديل في شيء

According to Beydâvî, in verse 181, if the witness or executors who hear the bequest alter it, the sin belongs to those who alter it, not to the testator. In verse 182, it is stated that there is no sin upon one who fears an unjust inclination (cenef) of the testator or deliberate sin-committing, and intervenes to reconcile the parties; because this is converting a false alteration to what is right and differs from the (unjust) alteration in the first case.

لأنه تبديل باطل إلى حق بخلاف الأول