Taberî states that the women saw the attempt of the wife of the Aziz to seduce Yusuf and her love overpowering him as a clear error and deviation, noting that their speaking and conversation was actually a trick to see Yusuf. He also elaborates on the meaning of the word 'şeğafe'; he explains that this word refers to the membrane/veil of the heart, and that Yusuf's love reached this membrane of the woman's heart and dominated her heart. He also discusses the differences in recitation (şeğafe/şeafe) and states that the recitation read with 'ayn' also means love dragging a person in every direction, but according to him, the correct recitation is with 'ğayn'.

وقوله: يقول قد وصل حب يوسف إلى شغاف قلبها، فدخل تحته حتى غلب على قلبها. وشغاف القلب: حجابه وغلافه الذي هو فيه

According to Zemahşerî, the word 'النسوة' is a singular noun for a group of women, and its feminine quality is not real (genuine) but figurative, like the femininity of the word 'اللمة'; therefore, a feminine ta has not been added to its verb. Furthermore, this word comes in two dialects that can be read with 'kesir' or 'zamme'. He states that there were five women in the city, and that these were the wives of the cupbearer, the baker, the animal keeper, the jailer, and the gatekeeper.

والنسوة اسم مفرد لجمع المرأة وتأنيثه غير حقيقي كتأنيث اللمة ، ولذلك لم تلحق فعله تاء التأنيث . وفيه لغتان : كسر النون وضمها

Râzî conveys that the word 'şegaf' can mean the membrane surrounding the heart, the innermost point of the heart (sevâda), or the wrapping of the heart, stating that this expression is a metaphorical phrase expressing the intensity of the woman's love and the depth of her passion. He also reports that a group from the companions and the followers read the same word with the letter 'ayn' ('şe'afe'), which also means that love reaches the degree of burning the heart.

وبالجملة فهذا كناية عن الحب الشديد والعشق العظيم

Kurtubî in this verse addresses the readings of the word 'نسوة' and the differences in recitations, as well as the different recitations and meanings of the words 'شغفها' / 'شعفها'. He elaborates on the difference between şeğaf and şa'af: şeğaf is explained as the covering/membrane of the heart, while şa'af is the innermost point of the heart (sevâdâ), and he touches upon the importance of this distinction. He also reports narrations about whom the word 'fetâ' refers to (Yusuf or the servant).

وقال سعيد بن أبي عروبة عن الحسن : الشغاف حجاب القلب والشعاف سويداء القلب فلو وصل الحب إلى الشعاف لماتت وقال الحسن : ويقال إن الشغاف الجلدة اللاصقة بالقلب التي لا ترى وهي الجلدة البيضاء فلصق حبه بقلبها كلصوق الجلدة بالقلب

According to Ibn Kathîr, in this verse the women of the city are reproaching and condemning the wife of the vizier's love for his slave (fetâ) and her attempt to seduce him; he states that this behavior is a sign that her love has reached the deepest point of her heart (şeğâf).

قال الضحاك عن ابن عباس الشغف الحب القاتل والشعف دون ذلك والشغاف حجاب القلب أي في صنيعها هذا من حبها فتاها ومراودتها إياه عن نفسه

Bayḍâwî states in this verse that the number of women in the city was five (the wife of the chamberlain, the cupbearer, the baker, the jailer, and the animal keeper's wives); he also explains that the phrase 'imraetü'l-azîz' expresses the wife of Yusuf's master's desire to be with her own slave. He interprets the phrase 'Şeğafehâ hubben' as love that pierces the membrane of the heart and reaches the heart, and he reports that this word can be read with a different recitation as 'şa'afehâ' compared to the burning of a camel.

قد شغفها حبا شق شغاف قلبها وهو حجابه حتى وصل إلى فؤادها حبا، ونصبه على التمييز لصرف الفعل عنه. وقرئ «شعفها» من شعف البعير إذا هنأه بالقطران فأحرقه.