According to Zemahşerî, the expression 'there is no sin upon you' in this verse came to dispel the hesitation of believers regarding eating from the homes of the weak, blind, lame, and sick. Some people among the Ansar were refraining from eating from these homes due to politeness and conscientiousness (scrupulousness); moreover, there was a concern that eating together with the blind, lame, and sick might cause discomfort to others, so such associations were avoided. According to another report, those who went out for jihad would leave the weak in their homes and give them the keys to eat, but they would still refrain from doing so; the verse removed the sin from both sides in this matter.

وعن عكرمة : كانت الأنصار في أنفسها قزازة . فكانت لا تأكل من هذه البيوت إذا استغنوا ، وقيل : كان هؤلاء يتوقون مجالسة الناس ومؤاكلتهم لما عسى يؤدي إلى الكراهة من قبلهم

According to this exegete, the word 'eating' in the verse does not only mean eating but encompasses all types of spending and disposal of property (spending, usage); because since eating is the most important purpose of using property, it has become customary in usage to say 'he ate it' for a person who spends property. For this reason, Allah used the verb 'eating' to express this spending.

لأن غير الأكل من التصرفات كالأكل في هذا الباب لكنه لما كان المقصود الأعظم من المال إنما هو الأكل وقع التعارف فيمن ينفق ماله أن يقال أنه أكله فلهذا السبب عبر الله تعالى عنه بالأكل

According to Kurtubî, this verse prohibits people from consuming others' property through unlawful means (gambling, deception, theft, ways that the owners do not approve of or that the Sharia has forbidden). Furthermore, the word 'idlâ' in the verse also encompasses obtaining unlawful judgments by presenting false reasons to judges or by offering bribes; a judgment given by the judge based on apparent facts does not change the true (hidden) nature of the matter. In this context, the report of Umm Salamah is cited to emphasize that a judge's judgment based on literal interpretation will not make something permissible for someone who does not have the right to it.

والمعنى في الآية : لا تجمعوا بين أكل المال بالباطل وبين الإدلاء إلى الحكام بالحجج الباطلة وهو كقوله : ولا تلبسوا الحق بالباطل وتكتموا الحق

According to Ibn Kathîr, this verse explains that a judge's judgment will not make the unlawful permissible, that a judge is a human being and can be both correct and wrong, that the enmity of the one who obtains judgment based on falsehood does not end, and that on the Day of Resurrection Allah will judge between the parties with justice. Furthermore, it is stated that this verse is decisive (muhkam) and has not been abrogated, nor will it be abrogated until the Day of Resurrection.

اعلم يا ابن آدم أن قضاء القاضي لا يحل لك حراما ولا يحق لك باطلا وإنما يقضي القاضي بنحو ما يرى وتشهد به الشهود والقاضي بشر يخطيء ويصيب

According to Tabarî, this verse equates a person's consuming his brother's property unlawfully with consuming his own property unlawfully. Furthermore, this expression is related to someone who knows he has no right to property yet denies it and brings a case before judges, consuming it while knowing it is unlawful; the judge's judgment does not make the false into the true.

فهذا في الرجل يكون عليه مال وليس عليه فيه بينة فيجحد المال فيخاصمهم إلى الحكام وهو يعرف أن الحق عليه، وهو يعلم أنه آثم آكل حراما

According to this exegete, the verse prohibits people from consuming others' property in a way that Allah has not permitted and from obtaining their rights through judges and getting unjust judgments. This situation is explained as consuming people's property through means that lead to sin, such as false oaths and testimony, while knowingly and intentionally claiming they are false. It is also interpreted as evidence that the judgment given by the judge is apparent (on the surface) but not valid in reality (in the sight of Allah).

روي أن عبدان الحضرمي ادعى على امرئ القيس الكندي قطعة من أرض ولم يكن له بينة