to his mother in Mecca, where he possessed no knowledge whatsoever of such matters, nor was there anyone from whom he could have acquired it. The Meccans themselves knew his circumstance: he had not learned any of this from anyone. Yet he later informed them of unseen realities that no one could know save through Allah’s own teaching.

This was therefore one of the unmistakable signs of his messengership and a decisive proof of his prophethood—first for his own people and, subsequently, for all others. They had observed him firsthand and were certain that he had never studied such things with anyone. Those who came after them learned this through recurrent, mass-transmitted reports; they also knew that his people, eager as they were to attack him and fully aware of his life, would certainly have declared, had he studied under the People of the Book, “He learned it from them.”

The Exalted said:
“Say, ‘Had Allah so willed, I would not have recited it to you, nor would He have made it known to you. I have lived among you a lifetime before this—will you not use your reason?’” ⦗Yunus 16⦘.

The point, then, is that He negated any prior knowledge of these reports on the part of the Prophet’s people, thereby showcasing Allah’s favors, which