Taberî maintains that the expression 'ibret' (lesson/admonition) in the verse is not exclusive to Yusuf and his brothers, but rather a general message directed at all people of understanding (ulü'l-elbâb). While he considers the view transmitted from Mujahid that states 'it is for Yusuf and his brothers' as possible in terms of interpretation, he notes that his own preference for the general meaning is more suitable to the context.

فإذا كان الأمر على ما وصفت في ذلك، فهو بأن يكون خبرا عن أنه عبرة لغيرهم أشبه، والرواية التي ذكرناها عن مجاهد من رواية ابن جريج أشبه به أن تكون من قوله، لأن ذلك موافق القول الذي قلناه في ذلك

According to Zemahşerî, this verse expresses that the Qur'an is not fabricated speech; rather, it is a source that affirms the scriptures before it and provides what is needed in religion, for the Qur'an is the fundamental law upon which the Sunnah, consensus, and analogy are based after rational proofs. Furthermore, the exegete notes that according to the nominative reading of the word 'dhalika' (that), the sentence would be understood as 'but rather it is confirming what came before it'.

إلى القرآن ، أي : ما كان القرآن حديثا يفترى { ولاكن } كان يحتاج إليه في الدين ، لأنه القانون الذي يستند إليه السنة والإجماع والقياس بعد أدلة العقل

According to this exegete, the verse indicates that the story is a lesson for people of understanding (ulü'l-elbâb) and that the Qur'an is not fabrication but proves itself to be divine revelation through its conformity with previous scriptures (the Torah) and because the Prophet was unlettered and did not associate with scholars. Furthermore, one of the miraculous aspects of the Qur'an is that it encompasses all branches of religious and rational sciences (divinity, divine attributes, jurisprudential rulings, practical knowledge, etc.) in a way that no other book can reach. The purpose of the story is primarily the narrative of Yusuf, his brothers, and his father; according to some, it is the stories of all the prophets.

أن المراد الذي جاء به وهو محمد صلى الله عليه وسلم لا يصح منه أن يفتري لأنه لم يقرأ الكتب ولم يتلمذ لأحد ولم يخالط العلماء فمن المحال أن يفتري هذه القصة بحيث تكون مطابقة لما ورد في التوراة من غير تفاوت

According to this exegete, the 'ibret' (lesson) mentioned in the verse is found in the story of Yusuf with his father and brothers, or in general in the stories of past nations; it consists of matters concerning the permissible and forbidden, Shariah, and rulings that the servants need.

أي في قصة يوسف وأبيه وإخوته أو في قصص الأمم ( عبرة ) أي فكرة وتذكرة وعظة مما يحتاج العباد إليه من الحلال والحرام والشرائع والأحكام

Ibn Kesîr enumerates the elements encompassed by revelation/scripture through this expression: rulings regarding the permissible and forbidden, the liked and disliked matters, worship, commands regarding obligatory and recommended acts, warnings against prohibitions and disliked things, clear matters as well as unseen information about the future (both in general and detailed form), and the introduction of the Lord's names and attributes along with the affirmation that He is free from resemblance to creation. Because of all these elements, a conclusion/ruling is mentioned in the continuation of the text.

وهي العقول من تحليل وتحريم ومحبوب ومكروه وغير ذلك من الأمر بالطاعات والواجبات والمستحبات والنهي عن المحرمات

According to Beydâvî, the expression 'ibret' (lesson) mentioned in this verse applies to people of understanding, and this understanding must be purified from the negative effects of habits and attachment to sensory perception. It is stated that the Qur'an is not fabricated speech, confirms previous divine scriptures, and explains everything needed in religion—either directly or through an indirect basis. Furthermore, this chapter is described as a mercy that leads from misguidance to guidance and serves the welfare of both worlds.

عبرة لأولي الألباب لذوي العقول. المبرأة من شوائب الإلف والركون إلى الحس. ما كان حديثا يفترى ما كان القرآن حديثا يفترى. ولكن تصديق الذي بين يديه من الكتب الإلهية.