According to this text, Taberî states that Yusuf spoke the words 'es-sicnü ehabbü ileyye' when the woman tried to convince him again and threatened him with imprisonment; Yusuf expressed that by seeking refuge in his Lord, he considered imprisonment preferable to committing the immorality (fornication) to which they were calling him. The expression 'İllâ tasrif annî keydehünne' means that if Allah does not turn their cunning away from him, he could incline towards them and obey them. Furthermore, it is explained that the word 'sicn' is synonymous with 'habs' in terms of reading and language, and that reading the letter sin with kasra conforms to the consensus of the qurrā'.

وهذا الخبر من الله يدل على أن امرأة العزيز قد عاودت يوسف في المراودة عن نفسه، وتوعدته بالسجن والحبس إن لم يفعل ما دعته إليه، فاختار السجن على ما دعته إليه من ذلك؛ لأنها لو لم تكن عاودته وتوعدته بذلك، كان محالا أن يقول: وهو لا يدعى إلى شيء ولا يخوف بحبس.

According to this exegete, Yusuf's seeking refuge in Allah is among the customs of the prophets and righteous people in resorting to Allah's protection and favor in matters where they are determined regarding patience; this does not mean being forced to incline towards women or requesting that inclination be left to oneself. Furthermore, it is explained that the word 'es-Sabvetü' means inclining towards desire and wish, and that the wind 'es-Sabâ' is also connected to this root. The attributes 'es-Semî' and 'el-Alîm' are interpreted as Allah hearing the supplications of those who seek refuge in Him and knowing their circumstances.

فزع منه إلى ألطاف الله وعصمته ، كعادة الأنبياء والصالحين فيما عزم عليه ووطن عليه نفسه من الصبر ، لا أن يطلب منه الإجبار على التعفف والإلجاء إليه أمل إليهن . والصبوة : الميل إلى الهوى

According to this text, Yusuf's statement that 'the prison is more beloved to me' is explained by comparing the great pain that would come after the sin to be committed (blame in this world, punishment in the afterlife) with the great happiness that would come after imprisonment (praise in this world, continuous reward in the afterlife); furthermore, it is stated that although entering prison itself is a disobedience, it is preferable to bear the lighter of two evils. Râzî also uses this verse as evidence for the view of Ahl al-Sunnah (our companions) that a servant can only turn away from disobedience if Allah turns him away from it; for while the causes leading to action are strong in the servant, only Allah's creation of opposite incentives that weaken this inclination can prevent it.

والجواب : أن تلك اللذة كانت تستعقب آلاما عظيمة ، وهي الذم في الدنيا والعقاب في الآخرة ، وذلك المكروه وهو اختيار السجن كان يستعقب سعادات عظيمة ، وهي المدح في الدنيا والثواب الدائم في الآخرة

According to Kurtubî, the expression 'kidd-i nisvân' is explained with more than one view: according to one view, this is the cunning of the women who saw Yusuf and pressured him to obey the Aziz's wife; according to another view, it is the cunning of the women, each of whom spoke to Yusuf alone and tried to persuade him for herself; according to yet another view, what is actually meant is the cunning of the Aziz's wife, and its being mentioned in the plural is either to magnify the matter or to prefer indirect expression over speaking openly. Furthermore, it is stated in the text that the word 'kayd' means cunning and effort, and for this reason war is also called 'kayd.'

وقيل : كيد امرأة العزيز فيما دعته إليه من الفاحشة وكنى عنها بخطاب الجمع إما لتعظيم شأنها في الخطاب وإما ليعدل عن التصريح إلى التعريض والكيد الاحتيال والاجتهاد ولهذا سميت الحرب كيدا لاحتيال الناس فيها

Ibn Kesîr states that Yusuf confessed that it is Allah who protects him from evil, and that he himself has no power or will. Yusuf's rejection of this invitation and preference for imprisonment despite his youth, beauty, and the master's wife's possession of status and wealth is evaluated as the highest degree of perfection. This situation is explained through fear of Allah and hope of reward, and is supported by the hadith related to the topic: 'Seven people Allah will shade with His shade.'

وهذا في غاية مقامات الكمال أنه مع شبابه وجماله وكماله تدعوه سيدته وهي امرأة عزيز مصر وهي مع هذا في غاية الجمال والمال والرياسة ويمتنع من ذلك ويختار السجن على ذلك خوفا من الله ورجاء ثوابه

According to Beydâvî, Yusuf's preference for imprisonment is because it is found to be lighter and more preferable (as a consequence) than consenting to the women's invitation to fornication; this preference is not of what the soul desires, but a preference that considers the outcome. The expression of the invitation in the plural (belonging to women) with pronouns stems from all the women having frightened Yusuf from opposing it and inclined him to obedience. Furthermore, according to some, Yusuf's being cast into prison may have been a consequence of this prayer, for it would have been more appropriate for him to seek safety from Allah; indeed, the Prophet warned those who ask for patience for this reason.

أحب إلي مما يدعونني إليه أي آثر عندي من مؤاتاتها زنا نظرا إلى العاقبة وإن كان هذا مما تشتهيه النفس وذلك مما تكرهه، وإسناد الدعوة إليهن جميعا لأنهن خوفنه من مخالفتها وزين له مطاوعتها.