According to this exegete, the notables around the king characterized the king's dream not as a real revelation-like dream, but as confused, uninterpretable, false and unrealistic jumbled dreams (ahlâm-ı kâzibe). The word 'adğâs' originally means a tangled bundle of vegetation and is used here through metaphorical comparison to confused dreams without interpretation. Furthermore, the negation in the phrase 'We are not among those who know the interpretation' indicates that these dreams are false and empty.

يعنون أنها أخلاط رؤيا كاذبة لا حقيقة لها. وهي جمع ضغث، والضغث: أصله الحزمة من الحشيش، يشبه بها الأحلام المختلطة التي لا تأويل لها.

According to Zemahşerî, the expression 'adğâsü ahlâm' characterizes the dream as something mixed and false, consisting of fleeting thoughts of the soul or whispers of Satan. Although only a single dream is in question, the use of the plural is an exaggeration made to emphasize the falseness of the dream, just as one says 'he rides horses' even though a person rides only one horse. Furthermore, the exegete states that the sorcerers and learned men either meant by this statement that only false dreams have no interpretation in them (because interpretation is specific to true dreams), or they were admitting that their knowledge was insufficient on this matter.

فإن قلت : ما هو إلا حلم واحد ، فلم قالوا : أضغاث أحلام فجمعوا ؟ قلت : هو كما تقول : فلان يركب الخيل ويلبس عمائم الخز ، لمن لا يركب إلا فرسا واحدا وما له إلا عمامة فردة ، تزيدا في الوصف

The given text passage contains no content related to the interpretation of the verse; it only presents a transition marker with a conjunctive expression to a new topic, but the continuation is not provided.

وأما قوله :

Kurtubî reports that the expression 'adğâsü ahlâm' means dreams without interpretation, confused/meaningless dreams; he notes that the word 'dığs' is used for mixed things like vegetation and dry plants, and emphasizes that the dream has no real interpretation but consists only of confused fantasies.

النصب بعيد لأن المعنى : لم تر شيئا له تأويل إنما هي أضغاث أحلام أي أخلاط وواحد الأضغاث ضغث يقال لكل مختلط من بقل أو حشيش أو غيرهما ضغث

According to Ibn Kesîr, this expression describes the evaluation that the king's dream is a mixture of meaningless thoughts; if the dream were truly so confused and meaningless, it could not be interpreted. In this context, he notes that the person released from prison (the butler) was one of the two young men who were in prison with Joseph, and that Satan caused him to forget the command to tell Joseph's situation to the king. After some time this person remembered Joseph and conveyed this matter to the king and those gathered with him.

لو كانت رؤيا صحيحة من أخلاط لما كان لنا معرفة بتأويلها وهو تعبيرها فعند ذلك تذكر الذي نجا من ذينك الفتيين اللذين كانا في السجن مع يوسف وكان الشيطان قد أنساه ما وصاه به يوسف من ذكر أمره للملك

Beydâvî reads the seven fat cows being swallowed by the seven lean cows in the king's dream and the seven green ears and seven withered ears in parallel with each other; he states that the withered ears winding around the green ears and prevailing over them carries the same meaning as the lean cows swallowing the fat ones, and therefore the Quran did not need to further explain the condition of the ears. He also explains the grammatical reason for the adjective 'semân' appearing in the plural instead of the singular and its usage in analogy with 'sumân' instead of 'aczâf'. Regarding the advisors' answer of 'adğâsü ahlâm', he conveys that this means confused, inconsistent and empty dreams, that true dreams would be interpretable but false dreams would not be, and therefore their ignorance is an excuse.

وسبعا أخر يابسات قد أدركت فالتوت اليابسات على الخضر حتى غلبت عليها، وإنما استغنى عن بيان حالها بما قص من حال البقرات