Taberî reports that the interpreters differed in their explanation of the expression {وأحسنوا}: one group explains it as the fulfillment of obligations and helping the needy (the strong extending a hand to the weak), another group as having good thoughts about Allah, one group as not falling into despair after sin (kunût), and another group as not refraining from spending in Allah's way. Taberî indicates his own preference towards the meaning of spending and helping the needy with the expression 'وعود القوي منكم على الضعيف ذي الخلة', that is, assistance and aid to the needy.

أحسنوا أيها المؤمنون في أداء ما ألزمتكم من فرائضي، وتجنب ما أمرتكم بتجنبه من معاصي، ومن الإنفاق في سبيلي. وعود القوي منكم على الضعيف ذي الخلة، فإني أحب المحسنين في ذلك

This passage appears as a mixed text where notes on multiple verses and topics are brought together; while discussing dates and honey, it is mentioned that these are beneficial for postpartum women and the sick, and the usefulness of moist dates in easing childbirth is reported. Additionally, explanations are included regarding the difference in reading of the word 'cenniyyen' and how the proofs (glorification in the skies, clouds made subservient, the succession of night and day) testify to Allah's lordship and attributes.

وقيل : ما للنفساء خير من الرطب ، ولا للمريض خير من العسل ، وقيل : إذا عسر ولادها لم يكن لها خير من الرطب

According to Râzî, the command 'Fulfill the hajj and umrah' is an expression that encompasses both hajj and umrah. According to his own school (Shâfi'î), this command is absolute, meaning perform hajj and umrah completely and fully; according to this view, umrah is also obligatory. According to Abû Hanîfah, however, the command is conditional, meaning that a person who begins an act must complete it, and in this case it does not indicate the obligation of umrah.

وهل هذا الأمر مطلق أو مشروط بالدخول فيه ، ذهب أصحابنا إلى أنه مطلق ، والمعنى : افعلوا الحج والعمرة على نعت الكمال والتمام والقول الثاني : وهو قول أبي حنيفة رضي الله عنه : إن هذا الأمر مشروط ، والمعنى أن من شرع فيه فليتمه

Ibn Kesîr reports that there are multiple interpretations of 'peril' in this verse: according to one group of reports, it is meant that a person commits sin and believes he will never be forgiven and falls into despair and is drawn to destruction by sinning; according to another group of reports, the verse considers refraining from spending in Allah's way as 'peril', hoarding wealth and not spending it in jihad and paths of good. According to the famous report narrated from Abû Ayyûb al-Ansârî, the verse has no connection to attacking the enemy alone in battle and dying; the real meaning is related to the Ansâr returning to their property and abandoning jihad. Ibn Kesîr concludes that the meaning of the verse is to command spending in Allah's way, in types of obedience and worship, especially spending wealth in fighting the enemy, and to inform that abandoning this is destruction and ruin.

ومضمون الآية الأمر بالإنفاق في سبيل الله في سائر وجوه القربات ووجوه الطاعات وخاصة صرف الأموال في قتال الأعداء وبذلها فيما يقوى به المسلمون على عدوهم والإخبار عن ترك فعل ذلك بأنه هلاك ودمار لمن لزمه واعتاده

According to Beydâwî, the expression 'do not throw yourselves into peril' can be understood in two ways: first, in battle and in spending in Allah's way, not going to extremes by wasting sources of livelihood or abandoning jihad and spending and thereby strengthening the enemy; second, not falling into lasting ruin by being miserly and succumbing to love of wealth. For this reason, he points out that stinginess is also named as a type of 'ruin'.

ولا تلقوا بأيديكم إلى التهلكة بالإسراف وتضييع وجه المعاش، أو بالكف عن الغزو والإنفاق فيه، فإن ذلك يقوي العدو ويسلطهم على إهلاككم