ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ
“This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou wast not present with them when they fixed their plan and they were scheming.” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, in this verse regarding the story of Joseph, it is narrated that the Prophet (or the addressee) was not present with Joseph's brothers when they reached a consensus and made their firm decision to throw Joseph into the bottom of the well. This unanimity and determination is the trap that Allah describes as 'deception' (mekr). It is noted that by the expression 'they' is meant the sons of Jacob.
وما كنت حاضرا عند إخوة يوسف، إذ أجمعوا، واتفقت آراؤهم، وصحت عزائمهم على أن يلقوا يوسف في غيابة الجب، وذلك كان مكرهم الذي قال الله عز وجل
Fahreddin er-Râzî12-13. c.✓ Citation verified
Râzî states that the expression 'that is of the tidings of the unseen' means that the Prophet conveyed news from the unseen and this constitutes a miracle. He emphasizes that it is a miracle that Muhammad, who did not read books, did not receive lessons from any teacher, and whose city was not a city of scholars, transmitted this long story without errors or distortions. Furthermore, he explains linguistically how the word 'agreed' (ecma'a) transitions from its original meaning of 'gathering/making a firm decision' to the meaning of 'determination' (azm).
واعلم أن المقصد من هذا إخبار عن الغيب فيكون معجزا . بيان إن إخبار عن الغيب أن محمدا صلى الله عليه وسلم ما طالع الكتب ولم يتلمذ لأحد وما كانت البلدة بلدة العلماء
Kurtubî13. c.✓ Citation verified
Kurtubî explains this expression with two different possibilities: the first is the deception committed when Joseph was thrown into the well, the second is the trap they set against Jacob when they came to him with the blood-stained shirt. In both cases, the Prophet did not witness these events firsthand; Allah informed him of them through revelation.
يمكرون بيعقوب حين جاءوه بالقميص ملطخا بالدم أي ما شاهدت تلك الأحوال ولكن الله أطلعك عليها
İbn Kesîr14. c.✓ Citation verified
This text expresses that the information mentioned in the verse (regarding the event of Joseph's brothers deciding to throw him into the well) was conveyed to the Prophet through revelation and sending down from Allah. That is, it is stated that the event was known not through direct witnessing but through Allah's revelation and informing.
ولكنا أعلمناك به وحيا إليك وإنزالا عليك كقوله الآية وقال في سورة طه
Beydâvî13. c.✓ Citation verified
According to Beydâvî, the expression 'that' (zâlike) refers to the story of Joseph and this news is from the tidings of the unseen; the Prophet (peace be upon him) was not present when Joseph's brothers decided to throw him into the well and set up a deception against both him and his father, therefore he acquired this information only through revelation. This situation is presented as proof that the Prophet did not learn this news from a human being, and consequently as evidence of the truth of revelation. Furthermore, it is stated in verse 103 that most people, no matter how hard the Prophet works, will not believe, and the reason for this is their persistence in stubbornness and disbelief.
والمعنى: أن هذا النبأ غيب لم تعرفه إلا بالوحي لأنك لم تحضر إخوة يوسف حين عزموا على ما هموا به من أن يجعلوه في غيابة الجب، وهم يمكرون به وبأبيه ليرسله معهم
Zemahşerî12. c.✓ Citation verified
According to this commentator, the expression 'that' (zâlike) refers to the news of the Joseph story mentioned earlier. The address is directed to the Prophet (peace be upon him) and this expression is in the initial position of the sentence (in the position of the subject of a nominal sentence - mubtedâ mahalli).
إشارة إلى ما سبق من نبأ يوسف ، والخطاب لرسول الله صلى الله عليه وسلم ومحله الابتداء
Comparison
Common ground
All commentators unite in affirming that the expression 'that is of the tidings of the unseen' refers to the story of Joseph and that the Prophet did not witness this event directly but acquired the knowledge through revelation. The emphasis that this situation constitutes evidence for conveying news from the unseen and consequently for the truth of revelation is also shared among them.
Differences
While Taberî approaches with a tradition-based reading focusing on the brothers' consensus and the concept of 'deception' (mekr), Zamakhshârî and Beydâvî turn to linguistic/grammatical analysis (subject-predicate, ellipsis). Râzî handles the matter directly within the framework of miracles and rational argumentation, considering the Prophet's illiteracy as evidence. Kurtubî presents two different scenes of deception (the well and the shirt) as separate possibilities, while Ibn Kathîr creates a confirmatory reading by comparing it with Sûrah Tâ-Hâ.
Historical context
While the early commentator Taberî presents a simple explanation based on tradition and narration, in later periods commentators such as Zamakhshârî, Râzî, and Beydâvî have brought linguistic subtlety and rational/miracle-based argumentation to the forefront; Kurtubî and Ibn Kathîr create a balancing synthesis through contextual and comparative reading. The fundamental message (knowledge of the unseen through revelation) has remained constant, while the method and emphasis have been enriched.
Modern connection
This verse reminds us that knowledge can be acquired not only through direct experience but also from reliable sources, providing a foundation for thought regarding harmony between knowledge and faith. The consequences of jealousy and betrayal among the brothers in the narrative allow for deriving a general lesson about the importance of patience, tolerance, and solidarity in family relationships. Furthermore, the validation of the narrative through revelation can be read as an indirect reference to the value of doing a task with sincerity and truthfulness.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar