This text explains that the word 'four' (erbaʿ) is in the accusative case based on the repetition of testimony (şehâdet); just as the Arabs made their oaths elevated in response, this expression means 'a person who accuses his wives of adultery and has no witness takes an oath in the name of Allah four times, which takes the place of four witnesses.' Additionally, the text conveys that in a different context the expression 'tebeyyene' (became clear, was explained) is interpreted among exegetes as 'became evident, truth was revealed,' and in the story of Joseph the expression 'hassahasa'l-hakk' originates from the root 'hass' and means the removal of falsehood and the revelation of truth.

و (الأربع) منصوبة بوقوع الشهادة عليها، كما يقال: شهادتي ألف مرة إنك لرجل سوء، وذلك أن العرب ترفع الأيمان بأجوبتها، فتقول: حلف صادق لأقومن، وشهادة عمرو ليقعدن.

According to this text, Zemahşerî interprets the women's amazement regarding Joseph as astonishment at Allah's having created such a chaste person. The context is connected with the question directed at the women: 'What was your condition, did you find any inclination toward him from you?'

فالتعجب من قدرته على خلق عفيف مثله ما شأنكن هل وجدتن منه ميلا إليكن

According to this exegete, the expressions in the verse show that Joseph's wife or the women around him clearly confessed his purity and righteousness; the word 'hassahasa' means the revelation of truth and its firm establishment and fixation in hearts and souls. Furthermore, the women's previous statements are interpreted as a kind of emphasis and confirmation.

معناه : وضح وانكشف وتمكن في القلوب والنفوس من قولهم : حصحص البعير في بروكه ، إذا تمكن واستقر في الأرض . قال الزجاج : اشتقاقه في اللغة من الحصة ، أي بانت حصة الحق من حصة الباطل

According to Kurtubî, the women's expression 'خطبكن' means each one expressing her condition regarding Joseph on her own behalf; or each one wished to say that Zulaykha had acted unjustly, which is also counted as a kind of 'murâvede' (attempt to pressure Joseph) from them. Zulaykha's spontaneous confession is for the purpose of showing her repentance without being asked and confirming Joseph's righteousness and honor; because a person's confession against their own interest is more powerful than testimony against them. Thus Allah gathered both testimony and confession together to reveal Joseph's righteousness.

لأن إقرار المقر على نفسه أقوى من الشهادة عليه فجمع الله تعالى ليوسف لإظهار صدقه الشهادة والإقرار حتى لا يخامر نفسا ظن ولا يخالطها شك

According to Ibn Kesîr, this verse reports the scene where the king gathered the women whose hands were cut and addressed them collectively—though his real intention was the minister's wife—asking about their condition, and the women gave a response stating that Joseph was completely innocent and they knew nothing evil about him.

إخبار عن الملك حين جمع النسوة اللاتي قطعن أيديهن عند امرأة العزيز فقال مخاطبا لهن كلهن وهو يريد امرأة وزيره وهو العزيز قال الملك للنسوة اللاتي قطعن أيديهن أي شأنكن وخبركن أي قالت النسوة جوابا للملك حاش لله أن يكون يوسف متهما والله ما علمنا عليه من سوء

According to Beydâvî, the expression 'ذلك ليعلم' is the word of Joseph; it was said after the messenger women conveyed their words to him, and its purpose is for the Azîz (Joseph's master) to know in his absence that he had not betrayed him and that Allah would not allow the plots of the treacherous to succeed. This expression also contains an allusion (ta'rîz) to the woman's betrayal of her husband and confirms Joseph's trustworthiness.

ذلك ليعلم قاله يوسف لما عاد إليه الرسول وأخبره بكلامهن أي ذلك التثبت ليعلم العزيز. أني لم أخنه بالغيب بظهر الغيب