According to Zemahşerî, the phrase 'false blood' that the brothers smeared on Yusuf's shirt is explained linguistically; he notes that this is a figurative exaggeration, described as if the lie itself were present. He also relates that Ya'kub sensed the situation through the shirt being intact and his knowledge of his sons' envy toward him, and according to some reports, he was informed of it through revelation. He also mentions a report regarding three miraculous signs found in Yusuf's shirt.

أو وصف بالمصدر مبالغة ، كأنه نفس الكذب وعينه ، كما يقال للكذاب : هو الكذب بعينه ، والزور بذاته

According to this exegete, the brothers bringing the shirt stained with blood was aimed at making their words seem truthful; according to reports, they slaughtered a young goat and stained the shirt with its blood. The view of the Judge (Qadi) is related, stating that the shirt's being torn was not the reason Ya'kub understood their lie. Furthermore, the expression 'bidemin kezib' is explained based on the views of linguists (Ferrâ, Müberred, Zeccâj, and Ibn al-Anbârî) as meaning 'blood containing falsehood' ('mekzûbün fîh'), wherein the infinitive is used as an attribute through figurative exaggeration for emphasis.

قال القاضي : ولعل غرضهم في نزع قميصه عند إلقائه في غيابة الجب أن يفعلوا هذا توكيدا لصدقهم ، لأنه يبعد أن يفعلوا ذلك طمعا في نفس القميص ولا بد في المعصية من أن يقرن بهذا الخذلان ، فلو خرقوه مع لطخه بالدم لكان الإيهام أقوى ، فلما شاهد يعقوب القميص صحيحا علم كذبهم

Kurtubî states in this verse that the expression 'بدم كذب' means 'ذي كذب' from a linguistic perspective, and that the use of the infinitive in place of the active or passive participle is a known usage in Arabic. He also relates that when Ya'kub examined the shirt and found no tears, he understood the brothers' lie through the fact that the sacrificial animal's shirt remained intact. Finally, he notes that the expression 'فصبر جميل' refers to patience without complaint or lament, and he conveys different grammatical ('i'rab') possibilities in this regard.

فوصف الدم بالمصدر فصار تقديره : بدم ذي كذب مثل : واسأل القرية والفاعل والمفعول قد يسميان بالمصدر

Ibn Kesîr relates through Aisha's own narration of the ifk (slander) incident, recounting how the Prophet remained patient until revelation came, how after the revelation came he rejoiced and announced her acquittal, and how Aisha responded to this acquittal with praise to Allah, showing gratitude only to Allah and not to her parents. He also draws a parallel with the story of Yusuf, explaining the concept of 'patient endurance without complaint' ('sabr-ı cemîl') as patience without complaint or lament. The text also establishes a connection between the trick the brothers of Yusuf devised (staining the shirt with lamb blood) and the slanderous accusation in the ifk incident.

قالت وكنت أشد ما كنت غضبا فقال لي أبواي قومي إليه فقلت لا والله لا أقوم إليه ولا أحمده ولا أحمدكما ولكن أحمد الله الذي أنزل براءتي

According to this exegete, the text conveys that the blood in the bloody shirt brought by Yusuf's brothers was not Yusuf's blood, but rather that of an animal (a lamb or young goat), and therefore the expression 'false blood' ('kâzib') refers to this forged evidence. He also relates that Ya'kub did not immediately believe his brothers' words, drawing attention to the fact that there were no tears in the shirt, and he questioned the strangeness of a wolf eating him and leaving the garment undamaged.

قال: دم سخلة شاة

According to Beydâvî, the brothers brought to Ya'kub Yusuf's shirt stained with blood but not torn, which demonstrates that this was actually a lie (deception); for it is illogical that the clothing of a child eaten by a wolf would remain undamaged. Ya'kub noticed this contradiction and said, 'Your souls have made something seem easy to you,' meaning he understood that they had made a great sin seem light to themselves. According to this exegete, the expression 'patient endurance without complaint' ('sabrun cemîl') refers to patience that does not openly complain to people, and asking for help from Allah was also spoken with the possibility of what they had described (Yusuf's demise).

ما رأيت كاليوم ذئبا أحلم من هذا أكل ابني ولم يمزق عليه قميصه