As for 'salam' (peace), it can be pronounced with a kasra (short vowel) on the 's' or with a fatha (long vowel). Al-A'mash read it with a fatha on both the 's' and 'l'. It means submission and obedience, that is, submit to Allah and obey Him completely, so that none of you withdraws his hand from obedience to Him. It is also said to refer to Islam. The address is to the People of the Book because they believed in their prophet and their scripture, or to the hypocrites because they believed with their tongues.

It is permissible for 'kaf' (completely) to be an adverbial state of 'salam', as it is feminine just like 'harb' (war). It is said:

"Peace takes from it what you are pleased with... and war is enough for you from its breaths a few sips."

This is by Abu Khurasha addressing Khafaf ibn Nadbah. As for 'you': its origin is 'if you were', so the lam of purpose was omitted and the incomplete pronoun was separated, and 'ma' took its place, and 'an' was assimilated into it as a source. The Kufans said 'an' comes with a fatha as a conditional, while it is with a kasra in other cases. Based on this, there is no need to assume a lam of purpose, and the meaning is based on the condition and the answer. 'Al-dhab' (the hyena) refers to the barren year or the known animal.

'Basar' (stone) refers to stones that are white, with one being 'basrah'. It is said to mean the same. 'Abasa' means to humble and break it. He says, 'O Abu Khurasha, if you are the leader of an army, do not boast over me, for my people are many and present.' He alludes to this by saying that the hyena does not eat them. It is also possible that it contains a hint. Then he said: 'If you are like a boulder of stone, I cannot humble and break you due to your hardness, or if fire of war is kindled upon you with the help of knights, I will burn you and you will split and break.' The kindling is a clear metaphor, and the burning is a suggestion. Or if I do not overpower you by custom, I will resort to trickery until I overpower you, just as one tricks by breaking stone with fire. He used the third-person pronoun considering the news, and the verbs 'I will protect him' and 'it will split' are raised after the conditional, which is weak, especially with their conjunction to the jussive, and perhaps he mistakenly thought they were jussive. 'Salam' pronounced with a fatha and with a kasra means reconciliation; it takes from it what is enough for you from a long duration, or it takes from us due to it. As for war, it is enough for you from it a little, thus the indefinite 'sips' indicates reduction. He likened war to a fire trapped in a container with openings from which breaths escape, and he likened the breaths to water in a metaphorical way, and the sips are a metaphor for the second. There is a kind of mockery in comparing the hot with the cold, as if he is giving him from its breaths. It is narrated: 'In peace, you take from us what you are pleased with,' meaning you take a lot from us during the time of peace, but you can only endure a little from our war. However, this narration indicates the femininity of 'salam' by way of contrast to 'harb'.

The believers were commanded to enter into all acts of obedience. And not to enter into one act of obedience without another. Or into all branches of Islam and its laws, and not to neglect anything of it. And from Abdullah bin Salam, he sought permission from the Messenger of Allah, blessings and peace be upon him, to observe the Sabbath. [Narrated by Abdul Ghani bin Said Al-Thaqafi in his tafsir from Musa bin Abdul Rahman Al-San'ani from Ibn Jurayj from Ata from Ibn Abbas, who said, "This verse was revealed concerning Abdullah bin Salam and his companions. When they believed in the Prophet, blessings and peace be upon him, they believed in his law and the law of Moses. They honored the Sabbath and disliked the meat and milk of camels after they embraced Islam. The Muslims disapproved of this, saying: 'We are capable of this and that,' and they said to the Prophet, blessings and peace be upon him, 'In the Torah is the Book of Allah, so let us act according to both.' [In one version: 'Indeed, the Torah is the Book of Allah. So let us act according to it.'] Then Allah, glorified and exalted is He, revealed: (O you who have believed, enter into submission completely.) This is a fabricated version. Al-Tabari narrated it from the narration of Hajjaj bin Muhammad from Ibn Jurayj from Ikrimah. And His saying, glorified and exalted is He: (O you who have believed, enter into submission completely.) The verse was revealed about a group of Jews who embraced Islam, like Abdullah bin Salam, Thalabah, Ibn Yamin, and Asad bin Ka'b.

And a group of Jews sought permission from the Messenger of Allah, blessings and peace be upon him, to observe the Sabbath and to read the Torah at night. So Allah commanded them to establish the rituals of Islam and to turn away from anything else. He mentioned the verse. This is more appropriate. And Ibn Jurayj did not hear from Ikrimah.] And to read from the Torah in his prayer at night. [The phrase 'in his prayer at night' may have a missing part after it, the intended meaning being: then it was revealed. (A)] And all of them were restrained, as if they were restrained from anyone leaving them by their gathering. So if you deviate from entering into submission after the clear proofs have come to you, meaning the pilgrimage and the evidence that what you have been called to enter into is the truth, then know that Allah is Exalted in Might, All-Prevailing, and He is not unable to take revenge from you, Wise, and He does not take revenge except with justice. And it was narrated that a reciter read 'Forgiving, Merciful,' and an Arab heard him and disapproved of it, saying: 'If this is the speech of Allah, then the Wise does not say such, He does not mention forgiveness in the case of sin, for it is an incitement to it.' And Abu Al-Samal read: 'You have erred' with a broken 'lam,' and both are dialects, like: 'I shaded' and 'I was shaded.'