Taberî reports that the witness in the verse is one of the woman's family members, and he judged between them by looking at the condition of the shirt; he also explains the reason for the omission of the preposition 'min' in the testimony expression by interpreting the testimony as meaning 'qawl' (speech). It is also reported among the views that this statement is a report belonging to the woman's husband meaning 'this is from your plotting, and the plotting of women is indeed great'; according to another view, this expression is the witness's own statement.

وإنما حذفت «أن» التي تتلقى بها الشهادة، لأنه ذهب بالشهادة إلى معنى القول، كأنه قال: وقال قائل من أهلها: إن كان قميصه

According to Zemahşerî, the address in this verse is directed at Zulaikha and in her person at all women. The characterization of women's plotting (scheming) as 'great' arises from the fact that although plotting exists in men as well, women are more subtle, more penetrating, and more skilled in this matter, and through this they overcome men. Furthermore, in the text, the omission of the vocative particle in the address 'Yûsuf' is because he is already familiar and close to this address, and it conveys familiarity and politeness to him.

وإنما استعظم كيد النساء لأنه وإن كان في الرجال ، إلا أن النساء ألطف كيدا وأنفذ حيلة . ولهن في ذلك نيقة ورفق ، وبذلك يغلبن الرجال

Râzî addresses an objection regarding the characterization of the woman's plotting as great when interpreting the expression 'kiydekünne azîm' in this section; he notes that although human creation is considered weak compared to angels, the heavens, and stars, there is no contradiction in characterizing women's plotting as great compared to humans, and he further states that women have ways of plotting and trapping that do not exist in men, and that the shame and disgrace caused by women's plotting is greater than men's plotting. He also reports that the people remained silent to hide the fact of Yusuf's innocence when it became apparent.

والجواب عن الأول : أن خلقة الإنسان بالنسبة إلى خلقة الملائكة والسموات والكواكب خلقة ضعيفة وكيد النسوات بالنسبة إلى كيد البشر عظيم ولا منافاة بين القولين وأيضا فالنساء لهن في هذا الباب من المكر والحيل ما لا يكون للرجال

Kurtubî reports two views regarding whose statement the expression 'إنه من كيدكن' in this verse is: according to some, the Aziz (Yusuf's master) said this following the woman's statement 'what is the penalty of one who intended evil for your wife'; according to others, the witness said it. He states that the word kayd means makr and plotting, and that the attribute 'azîm' (great) points to the magnitude of women's trap and the greatness of their scheming in matters of saving themselves. He also reports a hadith narration: the Prophet said that women's plotting is greater than the Devil's plotting, because Allah characterized the Devil's plotting as 'weak,' while he characterized women's plotting as 'azîm' (great).

وإنما قال عظيم لعظم فتنهن واحتيالهن في التخلص من ورطتهن وقال مقاتل عن يحيى بن أبي كثير عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم : ( إن كيد النساء أعظم من كيد الشيطان لأن الله تعالى يقول : إن كيد الشيطان كان ضعيفا وقال : إن كيدكن عظيم

According to Ibn Kesîr, this text indicates that after the husband of Yûsuf understood that Yûsuf spoke the truth and the woman lied by accusing him falsely, he characterized this accusation as one of women's tricks. Then it is stated that the husband ordered Yûsuf to keep the incident secret.

أي لما تحقق زوجها صدق يوسف وكذبها فيما قذفته ورمته به أي إن هذا البهت واللطخ الذي لطخت عرض هذا الشاب به من جملة كيدكن

According to Beydâvî, the pronoun in the expression 'إنه من كيدكن' refers to what the woman said or to this incident; when the witness says 'indeed, the plotting of women is surely great,' he explains this by the fact that women's plotting is more subtle, more adhesive to the heart, and more effective on the soul, as well as by them confronting men directly while the Devil also whispers to them surreptitiously in this regard. The omission of the vocative particle in the address to Yusuf is attributed to his proximity and his immediate understanding of the speech; with the command 'Keep this secret, do not speak of it,' a call to repentance/seeking forgiveness is made to Râîl (the woman) for her sin. The word 'al-Hâtiîn' derives from the root 'hatie' meaning 'those who deliberately commit sin,' and the use of the masculine plural form in a feminine group is explained by the rule of taglîb.

إن كيدكن عظيم فإن كيد النساء ألطف وأعلق بالقلب وأشد تأثيرا في النفس ولأنهن يواجهن به الرجال والشيطان يوسوس به مسارقة. يوسف حذف منه حرف النداء لقربه وتفطنه للحديث.