قَالَ هِيَ رَاوَدَتْنِي عَنْ نَفْسِي وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ ﴿۲۶﴾ وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ ﴿۲۷﴾ فَلَمَّا رَأَى قَمِيصَهُ قُدَّ مِنْ دُبُرٍ قَالَ إِنَّهُ مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ ﴿۲۸﴾

﴾26﴿ Qaala hiya raawadatnee 'an nafsee wa shahida shaahidum min ahlihaa in kaana qameesuhoo qudda min qubulin fasadaqat wa huwa minal kaazibeen
﴾27﴿ Wa in kaana qameesuhoo qudda min duburin fakazabat wa huwa minas saadiqeen
﴾28﴿ Falammaa ra-aa qamee sahoo qudda min duburin qaala innahoo min kaidikunna inna kaidakunna 'azeem

﴾26﴿ He said, This woman was deceiving me regarding my own self. Then a decision-maker from the woman's people suggested, If his shirt is torn from the front, then she is telling the truth, and he is among the liars
﴾27﴿ And if his shirt is torn from the back, then the woman is lying, and he is among the truthful
﴾28﴿ So when he saw that his shirt was torn from the back, he said, 'Indeed, this is of your (women's) plotting. Truly, your plotting is great

[26] In this verse, the purity of Yusuf (peace be upon him) is expressed—he defended himself to preserve his honor. It is necessary to defend one’s chastity in order to ward off blame and slander.
Then, the judgment of an arbitrator is mentioned in this verse.
(شَاهِدٌ) – The correct opinion is that he was a mature, intelligent, and wise man who made a fair and just decision. The meaning of shahadah (witnessing) here is not just testifying but rather making a ruling.
The narration that some commentators mention—that the witness was a small child who miraculously spoke—is not sound.
In fact, the authentic hadiths reported by Imam Bukhari about children speaking miraculously do not include this incident. Rather, those narrations mention three children: Isa (peace be upon him), the infant from the story of Jurayj, and a child from Bani Isra’il whose mother was being wronged.
[27] This too is part of the arbitrator’s judgment, and this ruling is based on signs (amarāt)—indicators or circumstantial evidence. There are examples of such judgments in our Shariah as well, where rulings are made based on strong signs and clues, especially when direct evidence or testimony is not available.
[28] This verse is evidence of the infallibility of Yusuf (peace be upon him), as the clear and correct sign of his innocence was revealed. The verse also explicitly states the deception of Zuleikha.
Benefit: It is mentioned in the verse that the deceit of women is great, while in verse (76) of Surah An-Nisa it is stated that the plot of Shaytan is weak. This raises the question: Is the deceit of women greater than the deception of Shaytan?
The truth is that Shaytan’s plot is weak in comparison to the plan of Allah Almighty, whereas the deceit of women is great in comparison to the deceit of men.