According to Taberî, the poor people mentioned in this verse are the migrant poor in Medina who cannot move about on earth to earn their living due to jihad and migration in the way of Allah, meaning those who find themselves in a restricted (muhsar) condition out of fear of the enemy. It is stated that people may think them rich due to their dignified conduct, but the Prophet can recognize them from their signs (sîmâ), such as marks of hardship, need, or the worn condition of their clothes. Taberî emphasizes that the word 'ihsâr' stems not from the enemy confining them, but from the fear of the enemy driving them into this condition.

وإنما يقال لمن حبسه العدو: حصره العدو، وإذا كان الرجل المحبس من خوف العدو قيل: أحصره خوف العدو

According to Zemahşerî, the denial together in the verse of idols/worshipped beings both 'possessing' sustenance and being 'capable' of it is to reinforce that they are lifeless (mevât) entities that essentially possess no power whatsoever. The mention of these two negations together either serves merely an emphatic purpose or conveys the meaning: 'they do not possess sustenance, nor is it possible for them to possess it, this never emanates from them and is not correct.'

وإنما المعنى : لا يملكون أن يرزقوا ، والاستطعة منفية عنهم أصلا ؛ لأنهم موات ، إلا أن يقدر الراجع ويراد بالجمع بين نفي الملك والاستطاعة للتوكيد

According to this exegete, the lam letter in the phrase 'for the poor' (lilllfuqarâ) indicates that the charity encouraged in the previous verses is directed toward these poor; moreover, various views have been transmitted regarding the identity of these poor (that they are migrant poor, those who are restricted, those unable to participate in jihad, or those absorbed in worship). When Râzî enumerates the characteristics of these poor, he notes that their refraining from begging and making their condition known only to Allah is a greater reward than a sultan's explicit thanks to a servant who serves him well.

لما تقدمت الآيات الكثيرة في الحث على الانفاق ، قال بعدها { للفقراء } أي ذلك الإنفاق المحثوث عليه للفقراء

According to Kurtubî, this verse speaks of migrants who have devoted themselves to warfare and earning their livelihood, and have consequently become poor; they refrain from begging and conduct themselves with dignity, so ignorant people think them wealthy. Furthermore, he transmits that there is disagreement among exegetes regarding the 'sîmâ' on the faces of these poor; it could be marks of humility, signs of poverty, worn clothing, or the mark of prostration, and he himself prefers the view that it is the mark of prostration.

والمعنى حبسوا ومنعوا قال قتادة وبن زيد : معنى أحصروا في سبيل الله حبسوا أنفسهم عن التصرف في معايشهم خوف العدو ولهذا قال تعالى : فيقال السيماء وقد اختلف العلماء في تعيينها هنا فقال مجاهد : هي الخشوع والتواضع

According to Beydâvî, this verse speaks of poor people who, due to their occupation with jihad in the way of Allah, cannot move about on earth to earn their livelihood; because of their dignified conduct, one who does not know them thinks them wealthy, but they are recognized by the weakness in their faces and the sign of distress in their state. These people never insistently beg from people; even if they ask in a desperate situation, they do not persist. According to one view, these are approximately four hundred migrant poor called Ashâb-ı Suffe, who sit on the veranda of the mosque and devote their time to knowledge and worship, participating in every expedition sent by the Prophet.

وقيل هم أهل الصفة كانوا نحوا من أربعمائة من فقراء المهاجرين يسكنون صفة المسجد يستغرقون أوقاتهم بالتعلم والعبادة، وكانوا يخرجون في كل سرية بعثها رسول الله صلى الله عليه وسلم.