According to Taberî, the expression in this verse explains that the crescents were created as measures of time for people; these times are used in matters such as fasting, breaking the fast, pilgrimage, pilgrimage rites, the waiting periods of women, and the due dates of debts. Additionally, the verse is said to have been revealed concerning an incident related to the custom of entering houses from back doors, and it is stated that obedience to Allah and refraining from such unauthorized behaviors will lead to success.

جعلها الله مواقيت لصوم المسلمين، وإفطارهم، ولحجهم، ومناسكهم، وعدة نسائهم، وحل ديونهم

According to Zemahşerî, the phrase 'lealleküm tüflihûn' indicates that the servant should perform these commands with hope and desire rather than with absolute certainty, and should not rely on his deeds. Furthermore, in this context there is an allusion that the servant should not refrain from remembering his Lord even at moments when his heart is most occupied and his sorrow is greatest; the eloquence and subtleties of Ali's speeches on the days of Siffin are presented as an example of this. Additionally, the text includes the issue of the prostration verses in the Chapter of Pilgrimage and the jurisprudential disagreement on this matter (the view of Shâfi'î of two prostrations, the view of Abû Hanîfah of one prostration).

وفيه إشعار بأن على العبد أن لا يفتر عن ذكر ربه أشغل ما يكون قلبا وأكثر ما يكون هما ، وأن تكون نفسه مجتمعة لذلك وإن كانت متوزعة عن غيره

Kurtubî addresses several separate topics in this section: he reports that Said b. Jubayr's mention defines remembrance of Allah as obedience; he connects the swiftness of reckoning to Allah's comprehensive knowledge of all things; he transmits that the majority reached the judgment that wine is unclean, while Rabîah, Lays b. Sa'd, and Muzanî considered it pure and said only its consumption is forbidden; he also explains through the narration of Ibn Abbas how the custom of entering houses from the back during the months of pilgrimage was abrogated.

قال سعيد بن جبير : الذكر طاعة الله تعالى فمن أطاع الله فقد ذكره ومن لم يطعه فليس بذاكر وإن كان كثير التسبيح

According to Beydâwî, the first part of the verse informs, in response to a question asked about the wisdom behind the different states of the months, that the months are signs in determining people's affairs and particularly the time of the pilgrimage worship. In the second part, the custom of the Ansâr of not entering houses through the door but from the back while in the sacred state, considering it a kind of 'birr' (goodness), is criticized; it is stated that true goodness is having piety, and entering houses through their doors is merely ordinary behavior. The text also explains the connection of this second part with the previous one as an admonition to the companions for asking questions that did not concern them and neglecting to ask what was truly important.

كانت الأنصار إذا أحرموا لم يدخلوا دارا ولا فسطاطا من بابه، وإنما يدخلون من نقب أو فرجة وراءه، ويعدون ذلك برا، فبين لهم أنه ليس ببر وإنما البر: بر من اتقى المحارم والشهوات

According to this exegete, the text contains the interpretation of multiple verses mixed together; one of these is that 'birr' is a comprehensive concept that includes piety, commanding goodness while neglecting oneself is considered rationally ugly. Additionally, the verse on struggle commands steadfastness, this does not contradict with the verse on confusion and distortion; in the verse of the Chambers, the believers should not precede the Messenger of Allah and piety will keep them from dispute; the brotherhood among believers is limited only to the bond of faith (such as non-believers not inheriting from their brothers) and various topics such as the wisdom of the obligation on Friday are addressed.

وليس من العقل أن يشفق الإنسان على غيره أو أن ينصح غيره ويهمل نفسه

According to Ibn Kesîr, the creation of the crescents became a means for people to know the time of fasting, the time of breaking the fast, the waiting periods of women, and the time of pilgrimage. Additionally, the ruling in the verse 'do not enter houses from their backs' was revealed to command the pre-Islamic Arabs to abandon the custom of not entering their houses through the door but from the back while in the sacred state or in similar situations; even though this custom was thought to be goodness, Allah informed that it was not true goodness, and that true goodness is piety.

جعل الله الأهلة مواقيت للناس فصوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فعدوا ثلاثين يوما