In this text, two separate topics are addressed: first, that the denial of verses can be of two types (deliberate denial or denial through ignorance and avoidance of examination) and that fasiq in language means exceeding bounds; second, attention is drawn to the meaning of the word 'surhunna' in the story of Ibrahim, with the majority interpreting it as 'cut/dismember them', but Abu Muslim objecting to this view and interpreting the word as 'accustom/incline to yourself'. According to Abu Muslim, what is meant is not that Ibrahim cuts the birds, but that he accustoms them to come when he calls them, and this is done in order to present an audible example regarding the return of souls to bodies.

أجمع أهل التفسير على أن المراد بالآية : قطعهن ، وأن إبراهيم قطع أعضاءها ولحومها وريشها ودماءها ، وخلط بعضها على بعض ، غير أبي مسلم فإنه أنكر ذلك

According to Kurtubî, different views have been transmitted regarding the expression 'whoever does not judge by what Allah has sent down...': Some consider it specific to those who do not judge with the intent of rejecting the Qur'an and denying the Prophet's words, and count it as disbelief (Ibn Abbas, Mujahid), while others read it as a general ruling applying to everyone—Muslim, Jew, and disbeliever alike (Ibn Masud, Hasan). Furthermore, according to a view transmitted from Tawus, this is not 'disbelief that takes one out of the religion', but rather 'disbelief beneath disbelief'; if a person changes it while believing it is Allah's judgment, they enter disbelief, but if they commit sin out of whim, this is a pardonable sin. Sha'bi and Nahhas preferred that the verse was specifically revealed about the Jews.

قال طاوس وغيره : ليس بكفر ينقل عن الملة ولكنه كفر دون كفر وهذا يختلف إن حكم بما عنده على أنه من عند الله فهو تبديل له يوجب الكفر وإن حكم به هوى ومعصية فهو ذنب تدركه المغفرة على أصل أهل السنة في الغفران للمذنبين

According to Ibn Kesîr, the expression 'clear signs' in the verse refers to the information contained in the Qur'an that exposes the hidden knowledge of the Jews, the news of previous generations, and the judgments they altered in their own scriptures. The fact that the Prophet conveyed this knowledge to them without having learned to read and write and without learning from any human being is, for anyone who looks fairly, evidence of his prophethood. The text also transmits reports related to Ibn Suriyyah and Malik b. al-Sayf, and reports that the verse was revealed about these individuals.

أنزلنا إليك يامحمد علامات واضحات دالات على نبوتك وتلك الآيات هي ما حواه كتاب الله من خفايا علوم اليهود ومكنونات سرائر أخبارهم

According to Beydâwî, by the term 'fasiqûn' is meant those disbelievers who are rebellious; when the word fisk is used for a type of sin, it indicates the magnitude of that sin, as if it is a behavior that exceeds bounds. He mentions that this verse was revealed about Ibn Suriyyah, regarding the incident where he said to the Prophet, 'you have not brought us anything we do not know, we will not obey what has been revealed to you'. Furthermore, he explains that the expression 'most of them do not believe' refutes the misconception that those who break covenants are in the minority or that those who openly break them are secretly believers.

والفسق إذا استعمل في نوع من المعاصي دل على عظمه كأنه متجاوز عن حده. نزل في ابن صوريا حين قال لرسول الله صلى الله عليه وسلم، ما جئتنا بشيء نعرفه، وما أنزل عليك من آية فنتبعك.

Taberî transmits different reports regarding whom the qualifications of kafirûn, zâlimûn, and fâsikûn in this verse are directed toward. According to some views, kafirûn refers to the Muslims, zâlimûn to the Jews, and fâsikûn to the Christians; according to another view, all of these verses were revealed about the People of the Book. Furthermore, it is noted that the verse can be interpreted in the context of the clear proofs (âyât beyyinât) given to the Prophet exposing the knowledge hidden by Jewish and Christian scholars.

الكافرون في المسلمين، والظالمون في اليهود، والفاسقون في النصارى