Taberî interprets this verse as explaining that Allah knows the condition of those who lied in the incident of the false accusation (ifk), whereas humans cannot know this because they are unable to know the unseen. In connection with this, the text conveys the disagreement regarding against whom the obligation of fighting is directed; according to some scholars, this is exclusive to the companions of the Prophet, while according to the majority, it is an obligation that falls upon some Muslims (like a communal obligation) on behalf of others. It is also stated that the word 'karh' means not liking war, and that Allah knows the good and evil that His servants do not know.

وقال آخرون: هو على كل واحد حتى يقوم به من في قيامه الكفاية، فيسقط فرض ذلك حينئذ عن باقي المسلمين كالصلاة على الجنائز وغسلهم الموتى ودفنهم، وعلى هذا عامة علماء المسلمين وذلك هو الصواب عندنا لإجماع الحجة على ذلك

According to Zemahşerî, this group of verses explains that the incident of the false accusation was a good for the believers, and that the eighteen verses revealed because of that incident carried great benefit in that they glorified the Prophet and comforted him, cleared Aishah and the People of the Prophet's Household. Furthermore, addressing the prohibition of lemz (slander with the tongue) and giving bad nicknames, he states that believers blaming one another is like blaming oneself, that bad nicknames are prohibited, but beautiful nicknames (like patronymic names) are a Sunnah. In this context, the beautiful nicknames of companions such as Abû Bakr, Umar, Hamza, and Khâlid, and the story of Banî Tamîm who mocked those considered weak like Bilâl, Habbâb, and Sâlim, as well as Aishah's words about Zaynab bint Khuzayma and Umm Salama, are mentioned as examples.

ومعنى كونه خيرا لهم : أنهم اكتسبوا فيه الثواب العظيم ؛ لأنه كان بلاء مبينا ومحنة ظاهرة ، وأنه نزلت فيه ثماني عشرة آية كل واحدة منها مستقلة بما هو تعظيم لشأن رسول الله صلى الله عليه وسلم

According to this text, Râzî conveys that scholars disagreed on the ruling of jihad: one group said the verses made fighting obligatory for everyone, while according to what is narrated from Ibn Umar and Ata, this ruling is specific only to the companions of the Prophet in that era. He also explains that the verse's expression of 'kurh' (dislike) refers to a hardship that weighs on the obligated person, not a rebellion against Allah's command. The text also emphasizes that regarding the encouragement of jihad, one should know the deficiency of one's own knowledge and the perfection of Allah's knowledge, and therefore should obey His command absolutely.

واختلف العلماء في هذه الآية فقال قوم : إنها تقتضي وجوب القتال على الكل وعن مكحول أنه كان يحلف عند البيت بالله أن الغزو واجب ونقل عن ابن عمر وعطاء : أن هذه الآية تقتضي وجوب القتال على أصحاب الرسول عليه الصلاة والسلام في ذلك الوقت فقط

According to Kurtubî, this verse indicates that jihad is an obligation that weighs heavily on the soul; this heaviness stems from reasons such as the spending of wealth, abandonment of homeland and family, exposure of the body to wounds, and the danger of death, not from believers disliking Allah's obligation. When the expression 'it is hoped' comes from Allah, it carries the meaning of obligation (necessity), and here it is stated that jihad, which is disliked, is actually good, and ease which is liked and avoidance of war is actually evil.

وإنما كان الجهاد كرها لأن فيه إخراج المال ومفارقة الوطن والأهل والتعرض بالجسد للشجاج والجراح وقطع الأطراف وذهاب النفس فكانت كراهيتهم لذلك لا أنهم كرهوا فرض الله تعالى

According to Ibn Kesîr, this verse conveys that Allah knows the consequences of affairs and the worldly and afterlife benefits of His servants better than people do, and therefore it is necessary to respond to and obey His command. This general principle is supported by the rule that one may find good in something one dislikes (for example, participating in war), and harm in something one likes (staying away from war) such as the enemy gaining victory. In this context, the text narrates the events before the Battle of Badr and the Prophet's consultation with his companions.

وهذا عام في الأمور كلها قد يحب المرء شيئا وليس فيه خيره ولا مصلحة ومن ذلك القعود عن القتال قد يعقبه استيلاء العدو على البلاد والحكم

According to Beydâvî, the word 'kurh' expresses that war is something that weighs heavily and is displeasing to humans by nature; this word can be a masdar in the sense of a noun of relation or an object participle for emphasis. It also states that what one dislikes is actually beneficial for oneself, while what one likes can be harmful; this shows that most often the desires of the soul and real benefits are in opposition. It is emphasized that Allah knows what is beneficial, but humans cannot know this.

وعسى أن تكرهوا شيئا وهو خير لكم وهو جميع ما كلفوا به، فإن الطبع يكرهه وهو مناط صلاحهم وسبب فلاحهم. وعسى أن تحبوا شيئا وهو شر لكم وهو جميع ما نهوا عنه، فإن النفس تحبه وتهواه وهو يفضي بها إلى الردى