According to Taberî, the expression 'your women are a tillage for you, so come to your tillage as you wish' in this verse indicates that approaching a woman from the front (vaginal intercourse) is permissible in various forms and positions, not approaching from behind (anal intercourse). The word 'hars' (field/tillage) here refers to the uterus, the place where children are born, and the restriction applies only to approaching during menstruation and from behind. The text rejects a narration from Ibn Abbas by finding his interpretation that 'from every direction' includes anal intercourse to be incorrect.

فقد تبين إذا إذ كان الأمر على ما وصفنا فساد تأويل من قال ذلك: فأتوهن في فروجهن حيث نهيتكم عن إتيانهن في حال حيضهن، وصحة القول الذي قلناه، وهو أن معناه: فأتوهن في فروجهن من الوجه الذي أذن الله لكم بإتيانهن، وذلك حال طهرهن وتطهرهن دون حال حيضهن

Zamakhshârî states in this section that the expression 'tu'minûne' (believe) carries the meaning of a command, as if it were said 'believe and fight so that Allah may give you reward and help you.' He also explains the reasons for the mansub (accusative) reading of the words 'nasran' (help) and 'fethan qarîben' (near victory); he expresses that this is possible according to specification, or with the presumption of 'tunsarûne nasran' and 'yeftehu leküm fethan,' or with the presumption of 'yağfiru leküm... nasran min Allâhi wa fethan.'

قلت : على { تؤمنون } لأنه في معنى الأمر ، كأنه قيل : آمنوا وجاهدوا يثبكم الله وينصركم ، وبشر يا رسول الله المؤمنين بذلك

In this text, Fahreddin er-Râzî argues that the word 'liqâ' (meeting) in the verse does not mean seeing (ru'yah), but rather means proximity and the removal of the veil. While supporting this view with a general expression that encompasses both believers and disbelievers, he concludes that seeing is not established for disbelievers, and therefore 'liqâ' does not mean seeing. He further strengthens this meaning by relying on the usage of the word 'liqâ' in Arab custom and convention.

فهذا يتناول الكافر والمؤمن ، والرؤية لا تثبت للكافر فعلمنا أن اللقاء ليس عبارة عن الرؤية

Kurtubî first explains this verse through the narration of Jâbir ibn Abdullah regarding a claim by the Jews: it is permissible to approach a woman from behind but from the front (vaginal intercourse), and the word 'inna' means 'from whichever direction you wish.' He then conveys that some scholars (Saîd ibn Musayyab, Nâfî, Ibn Umar, etc.) took this verse as evidence that anal intercourse is permissible, but the view of the majority is not such, and 'inna' is a more general interrogative particle in Arabic that includes the meanings of 'how,' 'from where,' and 'when.' Finally, in explaining the command of 'taqdîm,' he transmits various views such as obedience, righteous deeds, raising righteous children, and remembering Allah during intercourse.

وذهبت فرقة ممن فسرها ب أين إلى أن الوطء في الدبر مباح وممن نسب إليه هذا القول : سعيد بن المسيب ونافع وبن عمر ومحمد بن كعب القرظى وعبد الملك بن الماجشون وحكى ذلك عن مالك في كتاب له يسمى كتاب السر وحذاق أصحاب مالك ومشايخهم ينكرون ذلك الكتاب ومالك أجل من أن يكون له كتاب سر

Ibn Kesîr transmits the narration of Ibn Abbas that ties the reason for revelation of the verse 'your women are a tillage for you' to the custom of the Quraysh regarding relations with women, and discusses narrations about Ibn Umar taking this verse as evidence for the permissibility of approaching a woman from behind (not from her rear end, but from the rear position in terms of the front side). By evaluating these reports coming through different chains of narration, he establishes that the correct interpretation refers to approaching a woman from behind but from the front (the vaginal area), while anal intercourse is strictly forbidden in numerous hadîths from the Prophet. He conveys transmissions stating that the opinion attributed to al-Shâfi'î of permissibility through analogy is weak or false.

وهذا محمول على ما تقدم وهو أنه يأتيها في قبلها من دبرها لما رواه النسائي

According to Beydâwî, women are described as 'hars' (field) because the semen cast into the wombs is likened to seeds; the command to come to the 'hars' means to approach women as one approaches a field for cultivation. This expression is an explanation of the verse 'come to your tillage as you have been commanded,' and means 'from whichever direction you wish' (that is, only from the front, in various forms), not 'from wherever you wish.' It is also narrated that the verse was revealed when the Prophet was informed of the Jews' statements about approaching a woman from behind, and if intercourse takes place from the front, the child would be born cross-eyed.

شبهن بها تشبيها لما يلقى في أرحامهن من النطف بالبذور فأتوا حرثكم أي فائتوهن كما تأتون المحارث، وهو كالبيان لقوله تعالى: فأتوهن من حيث أمركم الله أنى شئتم من أي جهة شئتم