In this text, Taberî conveys that the verse 'the sacred month for the sacred month' is related to the Hudaybiyyah incident. The polytheists prevented the Prophet and his companions from entering the House of God in the month of Dhu al-Qi'dah, and the following year Allah enabled him to enter Mecca in the same sacred month (Dhu al-Qi'dah), thus granting him retaliation/compensation against the polytheists. Thus the sacred month in which he was prevented from entering corresponds to the sacred month in which he entered.

أحصروا النبي صلى الله عليه وسلم في ذي القعدة عن البيت الحرام، فأدخله الله البيت الحرام العام المقبل، واقتص له منهم

In this text, Zamakhshari states that Allah protects the God-fearing and becomes their helper against enemies, guaranteeing victory to those of piety in a manner that will not make a person merciless towards his enemy. Furthermore, regarding the exception concerning poets, he conveys the view that poetry itself is a type of speech, its beautiful form being like beautiful speech and its ugly form like ugly speech; he reports the view that those exempted are Ibn Rawaha, Hassan ibn Thabit, and the two Ka'bs. He also states that the end of the surah concludes with one of the most terrifying and most severe verses of threat.

أن الشعر باب من الكلام ، فحسنه كحسن الكلام ، وقبيحه كقبيح الكلام

Ar-Razi reports the disagreement between Shafi'i and Abu Hanifah regarding the verse about retaliation in the context of the method of killing; he mentions reports that support the application of retaliation according to the manner of killing (the same punishment for one who burns or strangles, the same punishment for one who kills a Jewish child with a stone). He states that Abu Hanifah objects with hadith reports that retaliation can only be carried out with the sword, but because these hadith reports conflict with each other, the indication of the verses remains stronger. He also conveys three different views regarding retaliation during the sacred month.

وإذا ثبت هذا بلغت دلالة الآية مع سائر الآيات ، ومع هذه الأحاديث على قول الشافعي مبلغا قويا ، واحتج أبو حنيفة بقوله عليه السلام : ( لا قود إلا بالسيف ) وبقوله عليه السلام : ( لا يعذب بالنار إلا ربها ) والجواب أن الأحاديث لما تعارضت بقيت دلالة الآيات خالية عن المعارضات والله أعلم

In this verse, Qurtubi first states that the expression 'violations are retaliation' encompasses the sanctities of the sacred month, the sacred territory, and the sanctity of ihram, and that retaliation means equality/correspondence. He then conveys that the verse grants the right to respond in kind to one who is attacked in return, that some scholars hold this ruling was abrogated by the command to fight, while others hold that the part concerning injustice and crimes within the community was not abrogated. He also reports, through narration from Ibn Abbas and others, the occasions of revelation of the verse as the Hudaybiyyah and the 'Umrah of Qadhá events.

الحرمات جمع حرمة كالظلمات جمع ظلمة والحجرات جمع حجرة وإنما جمعت الحرمات لأنه أراد حرمة الشهر الحرام وحرمة البلد الحرام وحرمة الإحرام والحرمة : ما منعت من انتهاكه والقصاص المساواة أي اقتصصت لكم منهم إذ صدوكم سنة ست فقضيتم العمرة سنة سبع

This text states that the verse contains a promise of divine aid to those who obey Allah and put their trust in Him in both this world and the Hereafter. Ibn Kathir, giving examples from Islamic history, describes how the community during the first three generations was obedient to Allah and steadfast, and thus prevailed over their enemies, but when strife and internal divisions began, enemies attacked and spread throughout Islamic lands. He also includes reports concerning the issue of the abrogation of fighting being forbidden in the sacred month and the Prophet's practices regarding this matter.

فكلما قام ملك من ملوك الإسلام وأطاع أوامر الله وتوكل على الله فتح الله عليه من البلاد واسترجع من الأعداء بحسبه وبقدر مافيه من ولاية الله

According to Baydawi, the verse informs that in response to the polytheists' violation of the sanctity of the sacred month (Dhu al-Qi'dah) in the year of Hudaybiyyah by preventing the Muslims from fighting, it is permissible for the Muslims to also fight them in the same month. The sanctity of the sacred month is subject to retaliation (the principle of reciprocity); whoever violates a sanctity shall receive the same response. Therefore, when the polytheists violated the sanctity of the sacred month through prevention (blocking the way), it is lawful for the Muslims to do the same to them, to raid them, and if they fight, to kill them.

والحرمات قصاص احتجاج عليه، أي كل حرمة وهو ما يجب أن يحافظ عليها يجري فيها القصاص. فلما هتكوا حرمة شهركم بالصد فافعلوا بهم مثله، وادخلوا عليهم عنوة واقتلوهم إن قاتلوكم.