According to Taberî, the command to eat from the sacrificial animal is not a command of obligation (wujub), but rather a command of permissibility (ibaha). Since there is no disagreement among scholars that a person who slaughters their sacrifice but does not eat from its meat has not neglected something that is obligatory for them, it is understood that this command expresses permissibility rather than obligation.

وهذا الأمر من الله جل ثناؤه أمر إباحة، لا أمر إيجاب، وذلك أنه لا خلاف بين جميع الحجة أن ذابح هديه، أو بدنته هنالك، إن لم يأكل من هديه، أو بدنته، أنه لم يضيع له فرضا كان واجبا عليه، فكان معلوما بذلك أنه غير واجب

This passage contains only the verse references and transitional phrases from a section where Zemahşerî makes a comparison/classification between verses; since the actual explanatory text is not provided, no concrete view regarding the verse can be drawn from this. The text indicates that the subject being examined is an example through reference to verses al-Baqarah 58 and al-A'raf 161 ('and among them is what we are concerned with'), and transitions to a second example. Since the content is incomplete/fragmented, the actual exegetical ruling cannot be understood.

ومنه ما نحن بصدده . والثاني : نحو قوله تعالى :

Ibn Kesîr reports that the Children of Israel disobeyed the command to enter the city while prostrating/bowing and saying 'hittah' (asking for forgiveness), and instead entered through a small gate dragging their backs, and instead of saying 'hittah' they mockingly said 'hintah tun fi sha'irah tin' (a grain of wheat in a hair). He also lists different views of companions and followers in interpreting the words 'qariben' and 'mu'tarr', transmitting that these words mean begging/abstinence, poverty/hospitality. As a conclusion, he states that the essence of the command is to submit to Allah both in deed and word, to confess sins and seek forgiveness.

قال ركعا من باب صغير فدخلوا من قبل أستاههم وقالوا حنطة فذلك قوله تعالى قال الثوري عن الأعمش عن المنهال عن سعيد بن جبير عن أبي عباس قال مغفرة أستغفروا

According to Beydâvî, 'karya' refers to Baytul-Maqdis (or Jericho) and the Children of Israel were commanded to enter there after the period of tih (wandering in the desert). The word 'bab' refers either to the gate of the city or the dome where they prayed, because the Children of Israel did not enter Baytul-Maqdis during the lifetime of Moses. The word 'hittah' means their requests or commands, meaning 'remove our sins from us'; it is indicated that their errors would be forgiven through prostration and prayers, while those with excellence would have their reward increased.

وادخلوا الباب أي باب القرية، أو القبة التي كانوا يصلون إليها، فإنهم لم يدخلوا بيت المقدس في حياة موسى عليه الصلاة والسلام.

According to this exegete, the expression 'gate' refers to a specific gate called the Gate of Hittah in Baytul-Maqdis; prostration does not mean actual prostration, but rather bowing while passing through the narrow gate or submitting with humility. The saying of 'hittah' is an istighfar done with the tongue, and when it is combined with the heart's repentance and the reverence of the bodily organs, it becomes a means for the forgiveness of sins.

فالحاصل أنه أمر القوم بأن يدخلوا الباب على وجه الخضوع وأن يذكروا بلسانهم التماس حط الذنوب

Kurtubî reports that according to the majority view, the word 'karya' in the verse refers to Baytul-Maqdis, some say Jericho, and the gate is the 'Bab al-Hittah' known in Baytul-Maqdis. He also states that according to Ibn Abbas, the word 'sujud' means bowing with ruku', and according to some others it means humility and reverence without being bound to a specific form.

قال بن عباس : منحنين ركوعا وقيل : متواضعين خضوعا لا على هيئة متعينة