Taberî transmits through narrations that Meşaril-Haram is the entirety of Muzdalifah, encompassing the area between two mountains; he also notes that the word 'meshaír' means 'signs/known places', and this place received this name because it is one of the rituals of pilgrimage such as prayer, supplication, and staying. He explains that in this part of the verse, the mention of remembering Allah beside Meşaril-Haram for the believers, and the guidance to the religion of Ibrahim through gratitude and submission to Him, is recalled.

فأما المشعر فإنه هو ما بين جبلي المزدلفة من مأزمي عرفة إلى محسر، وليس مأزما عرفة من المشعر

Zemahşerî states that the expression in the verse means 'to be among the ignorant', which is a type of behavior that people of ignorance and profligacy engage in. He compares this with the words Yusuf said to his brothers, and then explains that the praises, glorifications, and magnifications that Allah gives to His servants are of the kind befitting Him, and that these should be increased. He expresses that this gift/favor is a bestowal and reward from Allah, the blessings of paradise given to those with piety and deliverance from the fire.

والمعنى : من الفاعلين فعل أولى الجهل والسفه . كما قال يوسف لإخوته : أثنوا عليه بضروب الثناء من التقديس والتحميد والتهليل والتكبير وما هو أهله

In this text, Râzî conveys the views of jurists on the matter of 'nefar' (departing from Mina): According to Shâfiî, the person wishing to depart hastily in two days must depart before sunset, and can only depart on the third day after sunset of the second day. Abû Hanîfah said that departure is permissible until dawn breaks because the time of throwing stones has not yet begun. Moreover, the objection of the judge regarding whose responsibility the command of 'dhikr' (remembrance) is and in which state (fear/security), and three different views are transmitted; finally, the ruling of commerce during pilgrimage and the reasons for this being subject to doubt are explained through various narrations (Ibn Umar, Mujâhid, etc.).

واعلم أن الفقهاء قالوا : إنما يجوز التعجل في اليومين لمن تعجل قبل غروب الشمس من اليومين فأما إذا غابت الشمس من اليوم الثاني قبل النفر فليس له أن ينفر إلا في اليوم الثالث لأن الشمس إذا غابت فقد ذهب اليوم

According to Kurtubî, this expression encompasses different dimensions of the remembrance that Allah commanded in Surat Al-Baqarah: remembering Allah with fear of Allah and shame, thinking in one's own soul that Allah will bring oneself to account, remembering Allah with the tongue against sins, and being grateful for the blessing of the taught prayer. He also mentions that the letter 'ka' (like/as) is used in the sense of gratitude, meaning 'as He taught you what you did not know, remember Him' in the sense of correspondence/reciprocity. The text also conveys that the repetition of remembrance in Muzdalifah carries the meanings of emphasis, sincerity, or commanding gratitude by counting the blessing.

معناه بالخوف من عقابه والحياء منه الضحاك : ذكروا العرض الأكبر على الله وقيل تفكروا في أنفسهم أن الله سائلهم عنه قاله الكلبي ومقاتل وعن مقاتل أيضا : ذكروا الله باللسان عند الذنوب

Ibn Kesîr transmits through various narrations that the verse was revealed regarding the situation where people during the pre-Islamic period were reluctant to engage in commerce during the pilgrimage season, or when Islam came, they considered it sinful. He also explains that although the word 'Arafât' is originally plural, it is used as a proper noun for a specific place, and clarifies the boundaries of the standing at Arafah, which is one of the pillars of pilgrimage, and Muzdalifah (Meşar-i Haram) through narrations.

وقوله تعالى إنما صرف عرفات وإن كان علما على مؤنث لأنه في الأصل جمع كمسلمات ومؤمنات سمي به بقعة معينة فروعي فيه الأصل فصرف اختاره ابن جرير وعرفة موضع الوقوف في الحج وهي عمدة أفعال الحج

According to Beydâvî, the verse permits seeking sustenance through commerce ('seeking bounty from your Lord'); according to some narrations, the fairs of Ukâz, Majannah, and Dhu'l-Majaz were established during the pilgrimage season in the pre-Islamic period, and when Islam came and people became reluctant, the verse was revealed. He also discusses the grammatical structure of the words 'Arafah' and 'meşar-i haram' and the reasons for their naming, that the standing at Arafah serves as evidence for its obligation, and whether remembrance is dependent on this standing or not.

كان عكاظ ومجنة وذو المجاز أسواقهم في الجاهلية يقيمونها مواسم الحج، وكانت معايشهم منها، فلما جاء الإسلام تأثموا منه فنزلت