It was recited as 'kātil' and 'qatal' and 'qatal' with emphasis, and the subject is either 'Rabiyun' or the pronoun referring to the Prophet. With it is 'Rabiyun' in a state meaning: killing was occurring with 'Rabiyun'. The reading with emphasis supports the first interpretation. And from Sa'id ibn Jubair, may Allah have mercy on him: We have not heard of a Prophet who was killed in battle. 'Rabiyun' refers to the godly ones. It was recited with the three vowel markings; the opening is according to the norm, while the closing and the breaking are from changes in relation. And it was recited: 'fa mā wahanū' with a broken 'hā'.

The meaning is: They did not weaken at the killing of the Prophet, nor did they become weak in jihad after him, nor did they submit to the enemy. This is a reference to what afflicted them of weakness and defeat upon the rumors of the killing of the Messenger of Allah, blessings and peace be upon him, and their weakness at that time in fighting the polytheists and their submission to them, when they sought to support themselves with the hypocrite Abdullah ibn Ubayy in seeking safety from Abu Sufyan. Their only words were this, which is the addition of sins and excess to themselves while they were godly, belittling themselves and being short-sighted. The supplication for forgiveness from it is prioritized over the request for steadfastness in the places of war and victory over the enemy, so that their request to their Lord is from purity and humility, and closer to acceptance. So Allah granted them the reward of this world from victory, spoils, honor, and good mention. And He specified the reward of the Hereafter with goodness as a sign of His favor and precedence, and that it is what is taken into account with Him: 'You seek the pleasures of this world, while Allah seeks the Hereafter.'