Taberî transmits multiple reports regarding Yûsuf's 'seeing the proof': some say it was the representation of Jacob (the appearance of his form), others say Yusuf saw a verse/writing on the wall about adultery, and still others say it was the king's vision. Taberî notes that all of these views are permissible, that Allah showed Yusuf a sign that kept him from adultery, and that this could have been in the form of Jacob's likeness, the king's likeness, or a promise. Furthermore, he states that the word 'المخلصين' (the sincere/devoted ones) read with both fatha and kesra carries the same meaning, because the person whom Allah has made sincere already worships Him sincerely, therefore both readings are correct.

وأولى الأقوال في ذلك بالصواب أن يقال: إن الله جل ثناؤه أخبر عن هم يوسف، وامرأة العزيز كل واحد منهما بصاحبه، لولا أن رأى يوسف برهان ربه، وذلك آية من آيات الله، زجرته عن ركوب ما هم به يوسف من الفاحشة. وجائز أن تكون تلك الآية صورة يعقوب، وجائز أن تكون صورة الملك

According to Zemahşerî, Yusuf's expression 'hemme bihâ' (he was inclined toward her) is not a real intention of transgression, but rather the soul's inclination toward the woman due to youthful desire; this inclination was broken and prevented when he saw his Lord's proof. Moreover, he points out that the response to 'levlâ' (had it not been) is omitted, and the response is understood from the expression 'hemme bihâ'. Yusuf's patience despite this intense desire is the reason he is praised in Allah's sight; if this desire had been a real determination, he would not have been mentioned among the sincere ones.

المراد أن نفسه مالت إلى المخالطة ونازعت إليها عن شهوة الشباب وقرمه ميلا يشبه الهم به والقصد إليه ، وكما تقتضيه صورة تلك الحال التي تكاد تذهب بالعقول والعزائم . وهو يكسر ما به ويرده بالنظر في برهان الله المأخوذ على المكلفين من وجوب اجتناب المحارم

According to this exegete, Prophet Yûsuf's infallibility and purity are established both by Allah's testimony through the attributes of 'المخلصين' (the sincere) and 'المتقين' (the pious), and by Iblis's own admission when he said 'إلا عبادك منهم المخلصين' (except Your sincere servants among them), confessing that he cannot lead astray those who have reached sincerity. Therefore, the grave accusations attributed to Yûsuf can only be accepted by the ignorant or those who follow the path of Iblis. Furthermore, Yûsuf's fleeing from the woman was not due to disdain for women or weakness, but because the evidences of religion prevented him from this act.

فأقر بأنه لا يمكنه إغواء المخلصين ويوسف من المخلصين لقوله تعالى : فكان هذا إقرارا من إبليس بأنه ما أغواه وما أضله عن طريقة الهدى

Kurtubî transmits the view of inversion (takdim-tehir) regarding the matter of 'hemm' (inclination) in the verse: the clause 'lolâ enne reâ burhâne rabbihî' (had it not been that he saw his Lord's proof) should be read first, meaning that Yûsuf did not incline toward the act because he saw his Lord's proof. Moreover, he transmits various views among exegetes about whether Yûsuf's 'hemm' was mere inclination of the soul (without determination), simply desiring to marry her, or intending to strike her and repel her. Regarding the nature of the proof, he mentions different reports such as the idolatry scene, seeing writing on the wall, and Jacob's vision; among these, the story of the woman covering the idol is characterized as the best view because it includes the establishment of evidence.

قال أبو عبيدة : هذا على التقديم والتأخير كأنه أراد ولقد همت به ولولا أن رأى برهان ربه لهم بها وقال أحمد بن يحيى : أي همت زليخاء بالمعصية وكانت مصرة وهم يوسف ولم يواقع ما هم به فبين الهمتين فرق

According to Ibn Kesîr, just as Yusuf was shown a proof, he was also kept away from evil and adultery in all his affairs; this situation demonstrates that he was among the chosen, purified, cleansed, and righteous servants.

أي كما أريناه برهانا صرفه هما كان فيه كذلك نقيه السوء والفحشاء في جميع أموره أي من المجتبين المطهرين المختارين المصطفين الأخيار

According to Beydâvî, Yusuf's 'hemm' (inclination) toward the woman signifies the soul's natural inclination and the pull of desire; it does not express a willful intention and such an inclination does not fall within the scope of the command. Rather, when such an inclination arises and a person restrains himself from the act, he is worthy of praise and great reward. He states that the response to the particle 'levlâ' (had it not been) cannot be 'vehemme bihâ' (and he was inclined), because the response to conditional particles cannot come before itself, and therefore the response is understood implicitly as omitted.

والمراد بهمه عليه السلام ميل الطبع ومنازعة الشهوة لا القصد الاختياري، وذلك مما لا يدخل تحت التكليف بل الحقيق بالمدح والأجر الجزيل من الله من يكف نفسه عن الفعل عند قيام هذا الهم