According to Taberî, the word 'fitna' (trial/discord) in this verse means polytheism; the purpose of warfare is to eliminate polytheism from the earth, to end the worship of idols and partners, and to dedicate worship exclusively to Allah. Some scholars state that the expression 'punishment' in the verse does not mean oppression, but rather retaliation in response to what the polytheists themselves have done, and therefore one should only fight those who fight.

يعني: حتى لا يكون شرك بالله، وحتى لا يعبد دونه أحد، وتضمحل عبادة الأوثان، والآلهة، والأنداد، وتكون العبادة، والطاعة لله وحده دون غيره من الأصنام، والأوثان

According to this exegete, the text expresses that the mentioned condition in the said persons never actually occurs, and that condition does not exist in them.

إلى أن لا يوجد فيهم شرط قط

In this text, after Râzî explains the relationship between the ruling on booty and warfare, he addresses the verse 'Fight them until there is no fitna and the religion is entirely for Allah'; according to this, what is meant is that the warfare with the disbelievers is directed toward the elimination of disbelief and trial, and the dominance of Islam. The word fitna has been interpreted as polytheism, because it is noted that there is no middle ground between polytheism and the religion being entirely for Allah. Additionally, the issue of abrogation of this verse has been discussed, and the view that some consider it abrogating is found to be weak.

أما قوله تعالى : فهذا يدل على حمل الفتنة على الشرك ، لأنه ليس بين الشرك وبين أن يكون الدين كله لله واسطة والمراد منه أن يكون تعالى هو المعبود المطاع دون سائر ما يعبد ويطاع غيره

According to Kurtubî, this verse absolutely commands fighting with the polytheists everywhere; although there is disagreement over whether this command has been abrogated, the view that warfare is commanded absolutely without being conditioned on the aggression of disbelievers appears more apparent. When the verse and related hadith are evaluated together, it is understood that the reason for warfare is disbelief, and the fitna in the expression 'until there is no fitna' refers to polytheism and the harm inflicted on the believers.

وهو أمر بقتال مطلق لا بشرط أن يبدأ الكفار دليل ذلك قوله تعالى : ويكون الدين لله وقال عليه السلام : ( أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله فدلت الآية والحديث على أن سبب القتال هو الكفر لأنه قال : حتى لا تكون فتنة أي كفر فجعل الغاية عدم الكفر

Ibn Kesîr explains the expression 'until they lay down the burdens of war' as either the fighters (polytheists) repenting and laying down the burden of war, or the believers exerting all their strength in obedience to Allah; the real aim is for Allah's religion to become superior and victorious over all other religions. The expression 'If they cease, then there is no hostility except against the oppressors' is interpreted as meaning that aggression is no longer permissible against those who cease from polytheism and fighting with believers; otherwise the fighter would be considered oppressive. The reports concerning Ibn Umar's refusal to participate in warfare during the period of fitna are narrated in a way that shows this verse was concerned with the elimination of fitna (polytheism) during the time of the Prophet, and that the internal conflicts of his own time did not fall within this scope.

يقول تعالى فإن انتهوا عما هم فيه من الشرك وقتال المؤمنين فكفوا عنهم فإن من قاتلهم بعد ذلك فهو ظالم ولا عدوان إلا على الظالمين

According to Beydâvî, the expression 'if they desist' in verse 192 means to refrain from warfare and disbelief, in which case Allah will forgive past sins. The command in verse 193 'Fight them until there is no fitna' means the elimination of the trial of polytheism and the religion becoming entirely for Allah in a way that leaves no share for Satan. The expression 'there is no hostility except against the oppressors' means that those who cease should not be attacked, for response is only against the oppressor; here the punishment is named with the term oppression (a rhetorical technique called musha'akala), or if those who have ceased are attacked, the attacker themselves becomes oppressive.

أي فلا تعتدوا على المنتهين إذ لا يحسن أن يظلم إلا من ظلم، فوضع العلة موضع الحكم. وسمي جزاء الظلم باسمه للمشاكلة