According to Taberî, the expression in this verse means that people should remember Allah's proof over them, take admonition, and turn away from the disbelief they are in toward faith. He also reports that among exegetes, this expression has been interpreted as 'the believer's faith' or 'remembering and giving thanks for Allah's blessings.' The text also discusses the scope of the verse regarding the prohibition of marriage with polytheist women, whether women of the People of the Scripture are exempted from this ruling, and the matter of abrogation.

يقول: ليتذكروا حجة الله عليهم، فيعتبروا بها ويتعظوا، فينزجروا عما هم عليه من الكفر به إلى الإيمان

In this text, Zemahşerî questions why the expected usual word order (the fronted and postponed elements) is changed in the expression he focuses on by placing it ahead. According to him, the reason for this fronting is that the meaning involves glorifying the status of the relevant concept (such as a specific time or event); because the meaning necessitates this, normal word order is abandoned and fronting is preferred. Additionally, regarding the matter of eyes being attributed to hearts, he points out that this actually refers to those who possess eyes, and the evidence for this is another expression in the context.

فإن قلت : الكلام السائر أن يقال : عندي ثوب جيد ولي عبد كيس وما أشبه ذلك فما أوجب التقديم ؟ قلت : أوجبه أن المعنى : وأي أجل مسمى عنده تعظيما لشأن الساعة ، فلما جرى فيه هذا المعنى وجب التقديم

In this text, Râzî discusses the prohibition of marriage with polytheist women and the scope of this prohibition; he addresses the issues of whether the term 'polytheist' encompasses all disbelievers or only idolaters, the permissibility of marriage with women of the People of the Scripture, and whether the expression 'yedğûne ilâ'n-nâr' in the verse is the reason (cause) for the prohibition. According to the majority view, marriage with a woman of the Scripture is permissible; however, some scholars such as Ibn Umar, Muhammad ibn Hanafiyyah, and al-Hadi considered it unlawful. Furthermore, the question is discussed whether the expression 'hattâ yü'minne' in the verse requires that marriage will absolutely be permissible once faith is established.

نهى عن نكاح المشركات ومد النهي إلى غاية وهي إيمانهن ، والحكم الممدود إلى غاية ينتهي عند حصول تلك الغاية ، فوجب أن ينتهي المنع من نكاحهن عند إيمانهن ، وإذا انتهى المنع حصل الجواز ، فهذا يقتضي جواز نكاحهن على الاطلاق

Kurtubî states that this verse prohibits marriage with polytheist women and marrying believers to polytheists, and that there is consensus on this. He also takes the verse as evidence that a guardian is a condition in marriage, and he reports that scholars have differed on whether this verse is abrogated or made specific by the verse from Surah al-Maidah regarding marriage with women of the People of the Scripture. He reports the traditions related to the reason for revelation as Abû Marsad al-Ghanawi, Hansaa, and Abdullah ibn Rawahah.

وأجمعت الأمة على أن المشرك لا يطأ المؤمنة بوجه لما في ذلك من الغضاضة على الإسلام والقراء على ضم التاء من تنكحوا الثانية في هذه الآية دليل بالنص على أن لا نكاح إلا بولى

Ibn Kesîr reports two views regarding whether the prohibition of marriage with polytheist women in the verse includes women of the People of the Scripture: According to Mujahid, Ikrimah, Said ibn Jubayr and others, women of the People of the Scripture are excluded from this exemption; according to another view, the purpose in the verse is only idolaters who worship idols, and the People of the Scripture are not meant at all. Ibn Kesîr finds this second view close to the first. He also narrates the story of Abdullah ibn Rawahah; according to this story, the verse shows that marriage of believers, even if they are slaves or Ethiopians, with pious women was revealed against the behavior of some Muslims who wanted to be related by marriage to polytheists.

استثنى الله من ذلك نساء أهل الكتاب وهكذا قال مجاهد وعكرمة وسعيد بن جبير ومكحول والحسن والضحاك وزيد بن أسلم والربيع بن أنس وغيرهم وقيل بل المراد بذلك المشركون من عبدة الأوثان ولم يرد أهل الكتاب بالكلية والمعنى قريب من الأول والله أعلم

According to Beydâvî, the verse prohibits marriage with polytheist women, and the term 'mushrikât' includes the People of the Scripture, because Jews and Christians are considered polytheists since they associate partners with Allah; however, marriage with women of the People of the Scripture is exempted by a separate verse (Maidah 5). A believing slave woman, even if she is admired for her beauty and virtues, is better than a polytheist free woman, because all people are the servants and handmaidens of Allah. While polytheists call toward the Hellfire, Allah—figuratively through believing friends—calls toward Paradise and forgiveness; therefore, it is not appropriate to establish friendship and kinship with polytheists.

والمشركات تعم الكتابيات لأن أهل الكتاب مشركون لقوله تعالى: وقالت اليهود عزير ابن الله وقالت النصارى المسيح ابن الله إلى قوله: سبحانه عما يشركون ولكنها خصت عنها بقوله: والمحصنات من الذين أوتوا الكتاب