According to Taberî, because the Children of Israel repeatedly asked Moses additional questions and made things difficult for him, Allah also made things difficult for them; they could only find a cow with the desired qualities in an elderly woman who was a guardian of orphans, and they were forced to pay an exorbitant price. When the cow was slaughtered and struck the dead person with its bone, that person came back to life and reported his killer, then died again; the killer also turned out to be the person who had complained to Moses, and Allah killed him in the worst manner.

لو اعترضوا بقرة فذبحوها لأجزأت عنهم ولكنهم شددوا وتعنتوا موسى فشدد الله عليهم

Zemahşerî examines the possibility of anticipation and postponement regarding the position of the phrase 'inshallah' in the verse and several different interpretations connected to this. He states that this phrase was expressed in order to teach Allah's servants to say 'inshallah' in their promises and commitments, or that the entry would happen for everyone but none of them would die. He also mentions the possibility that this could be the words of an angel or the transmission of words that the Prophet narrated to his companions; according to one view, the phrase is connected to the word 'amin'.

أن يعلق عدته بالمشيئة تعليما لعباده أن يقولوا في عداتهم مثل ذلك ، متأدبين بأدب الله ، ومقتدين بسنته

This text explains that the phrase 'inshallah' (the exception particle) can be used to completely nullify the ruling in a sentence, whereas real exception particles (such as 'illa') cannot invalidate a statement at its root. As an example, it shows that when it is said 'you are divorced, if Allah wills,' the divorce will not take place at all, but when it is said 'you are divorced, except for divorce,' the divorce takes place and the exception is considered invalid. Furthermore, the debate between Mu'tazila and Ahl al-Sunnah regarding the relationship between will and action is discussed, and the conclusion is reached that Allah's will is superior to the servant's will.

ألا ترى أنه يجوز أن يقول أنت طالق إن شاء الله فلا يقع شيء ، ولو قال أنت طالق إلا طلاقا كان الطلاق واقعا والاستثناء باطلا لاستحالة دخوله لرفع حكم الكلام بالكلية

According to Ibn Kathir, the phrase 'zalika ma buyyana lahum' mentioned in the verse explains that if the Children of Israel had slaughtered any cow before the cow was described, they would have fulfilled the command, but they prolonged their questions and imposed conditions, making things difficult for themselves. In this context, a narration transmitted from the Prophet is cited, stating that if the Children of Israel had not made an exception clause (had not said 'inshallah'), the command would never have been given to them, but because they imposed conditions, Allah made things difficult for them. Ibn Kathir notes that this hadith in this form is strange and is most likely the personal opinion of Abu Hurayra.

لولا أن بني إسرائيل قالوا ما أعطوا أبدا ولو أنهم اعترضوا بقرة من البقر فذبحوها لأجزأت عنهم ولكن شددوا فشدد الله عليهم وهذا حديث غريب من هذا الوجه وأحسن أحواله أن يكون من كلام أبي هريرة

According to this exegete, the Children of Israel did not obey the command after clarification was made to them and asked a question for the fourth time, saying that the cows resembled one another; the reason for this phrase is that the faces of the cows resembled each other. The phrase 'inna in sha'a Allah lamuhtadun' in the verse is their making an exception in this last question as a sign of regret and submission to the command.

وقيل : إنما قالوا : إن البقر تشابه علينا لأن وجوه البقر تتشابه

According to this exegete, the question 'ad'u lana rabbaka yabayyin lana ma hiya' is a repetition of the first question and a request for further clarification. The phrase 'inna al-baqara tashabbaha 'alayna' is an apology; that is, they are indicating that they were confused because there were many cows described as old and yellow in color. Furthermore, it is noted that the guidance (hidaya) in the phrase 'wa inna in sha'a Allah lamuhtadun' could mean reaching the cow to be slaughtered or the killer, and that the exception here (saying 'inshallah') is used as evidence that events occur by Allah's will and that the command can sometimes be separate from the will.

وفي الحديث «لو لم يستثنوا لما بينت لهم آخر الأبد»