سُوْرَةُ الْاَنْعَامِ
Surah Al-An'aam (6) — Ayah 50
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ ﴿50﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Say (O Muhammad صلى الله عليه وسلم): "I don’t tell you that with me are the treasures of Allâh, nor (that) I know the Unseen; nor I tell you that I am an angel. I but follow what is revealed to me." Say: "Are the blind and the one who sees equal? Will you not then take thought?"
Word by Word — Arabic, Transliteration & Meaning
قُل
qul
Say
لَّآ
lā
Not
أَقُولُ
aqūlu
(do) I say
لَكُمْ
lakum
to you
عِندِى
ʿindī
(that) with me
خَزَآئِنُ
khazāinu
(are the) treasures
ٱللَّهِ
l-lahi
(of) Allah
وَلَآ
walā
and not
أَعْلَمُ
aʿlamu
(that) I know
ٱلْغَيْبَ
l-ghayba
the unseen
وَلَآ
walā
and not
أَقُولُ
aqūlu
I say
لَكُمْ
lakum
to you
إِنِّى
innī
that I (am)
مَلَكٌ ۖ
malakun
an Angel
إِنْ
in
Not
أَتَّبِعُ
attabiʿu
(do) I follow
إِلَّا
illā
except
مَا
mā
what
يُوحَىٰٓ
yūḥā
is revealed
إِلَىَّ ۚ
ilayya
to me
قُلْ
qul
Say
هَلْ
hal
Can
يَسْتَوِى
yastawī
be equal
ٱلْأَعْمَىٰ
l-aʿmā
the blind
وَٱلْبَصِيرُ ۚ
wal-baṣīru
and the seeing one
أَفَلَا
afalā
Then will not
تَتَفَكَّرُونَ
tatafakkarūna
you give thought
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 50) ➊ {قُلْ لَّاۤ اَقُوْلُ لَكُمْ عِنْدِيْ خَزَآىِٕنُ اللّٰهِ:} Those people used to say to the Noble Prophet (peace be upon him) that if you are Allah’s Messenger, then ask Allah to grant us the provisions and abundance of this world. In this verse, their demand is answered. From this, it is understood that if someone believes that a certain disciple was granted a treasure or made wealthy without a certain spiritual guide, then this belief falls under the category of shirk (associating partners with Allah).
➋ {وَ لَاۤ اَعْلَمُ الْغَيْبَ:} And nor do I know the unseen, that whatever you keep asking me about the future, I would keep informing you. Knowing the unseen is only Allah’s attribute; whatever knowledge I have, He has informed me of it. If He willed, He would not have given me even this much knowledge, and if He willed, He could have given me even more. From this, it is proven that whoever believes that the Prophets (peace be upon them) possess knowledge of the unseen is a mushrik (polytheist). When the Leader of the Messengers (peace be upon him) did not have knowledge of the unseen, then what about others? And when the Messenger is not a knower of the unseen, then how can any spiritual guide, martyr, saint, scholar, or worshipper be a knower of the unseen? And where do soothsayers, astrologers, and geomancers stand in comparison? See Surah An-Naml (65) and Surah Luqman (34).
➌ {وَ لَاۤ اَقُوْلُ لَكُمْ اِنِّيْ مَلَكٌ:} And nor do I say to you that I am an angel; rather, I am a human being like you, so why do you demand from me to ascend to the sky? See Surah Al-A’raf (188) and Surah Hud (31).
➍ {اِنْ اَتَّبِعُ اِلَّا مَا يُوْحٰۤى اِلَيَّ:} That is, I am a human being like you, not an angel. However, the difference is that revelation comes to me and does not come to you (see Al-Kahf: 110), and I do not follow my own desires in any matter, but rather act according to Allah’s revelation. From this, it is understood that all the commands the Prophet (peace be upon him) conveyed to the servants, whether in the form of the Qur’an or in the form of hadith, all were from Allah. Therefore, following the Sunnah is also necessary just like the Qur’an; in fact, following the Qur’an is not possible without the Sunnah. Those who emphasize following only the Qur’an while abandoning the Sunnah actually want to make their own arbitrary interpretations, which are blocked without the hadith.
➎ {قُلْ هَلْ يَسْتَوِي الْاَعْمٰى وَ الْبَصِيْرُ:} This is apparently a question, but in reality, it is a denial that the blind and the seeing can be equal. This is called an interrogative of denial. By the blind and the seeing are meant the followers of falsehood and the followers of truth, or the disbeliever and the Muslim, or the ignorant and the scholar. Shah Abdul Qadir (may Allah have mercy on him) writes that the Prophet does not become anything other than a human being, such that impossible things should be demanded from him. This is the very difference between a blind person and a seeing person. (Muwadhih)
➋ {وَ لَاۤ اَعْلَمُ الْغَيْبَ:} And nor do I know the unseen, that whatever you keep asking me about the future, I would keep informing you. Knowing the unseen is only Allah’s attribute; whatever knowledge I have, He has informed me of it. If He willed, He would not have given me even this much knowledge, and if He willed, He could have given me even more. From this, it is proven that whoever believes that the Prophets (peace be upon them) possess knowledge of the unseen is a mushrik (polytheist). When the Leader of the Messengers (peace be upon him) did not have knowledge of the unseen, then what about others? And when the Messenger is not a knower of the unseen, then how can any spiritual guide, martyr, saint, scholar, or worshipper be a knower of the unseen? And where do soothsayers, astrologers, and geomancers stand in comparison? See Surah An-Naml (65) and Surah Luqman (34).
➌ {وَ لَاۤ اَقُوْلُ لَكُمْ اِنِّيْ مَلَكٌ:} And nor do I say to you that I am an angel; rather, I am a human being like you, so why do you demand from me to ascend to the sky? See Surah Al-A’raf (188) and Surah Hud (31).
➍ {اِنْ اَتَّبِعُ اِلَّا مَا يُوْحٰۤى اِلَيَّ:} That is, I am a human being like you, not an angel. However, the difference is that revelation comes to me and does not come to you (see Al-Kahf: 110), and I do not follow my own desires in any matter, but rather act according to Allah’s revelation. From this, it is understood that all the commands the Prophet (peace be upon him) conveyed to the servants, whether in the form of the Qur’an or in the form of hadith, all were from Allah. Therefore, following the Sunnah is also necessary just like the Qur’an; in fact, following the Qur’an is not possible without the Sunnah. Those who emphasize following only the Qur’an while abandoning the Sunnah actually want to make their own arbitrary interpretations, which are blocked without the hadith.
➎ {قُلْ هَلْ يَسْتَوِي الْاَعْمٰى وَ الْبَصِيْرُ:} This is apparently a question, but in reality, it is a denial that the blind and the seeing can be equal. This is called an interrogative of denial. By the blind and the seeing are meant the followers of falsehood and the followers of truth, or the disbeliever and the Muslim, or the ignorant and the scholar. Shah Abdul Qadir (may Allah have mercy on him) writes that the Prophet does not become anything other than a human being, such that impossible things should be demanded from him. This is the very difference between a blind person and a seeing person. (Muwadhih)
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
50. 1 I do not possess the treasures of Allah (without which is meant all kinds of power and authority) that I could show you any such miracle without Allah’s permission and will, as you desire, upon seeing which you would be convinced of my prophethood. I do not possess knowledge of the unseen either, that I could inform you of future events. Nor do I claim to be an angel, that you compel me to do things beyond human capability. I am only a follower of the revelation that is sent down to me, and this includes hadith as well, as he (the Prophet ﷺ) said: اوتیت القرآن و مثلہ معہ I have been given the Qur’an and something like it along with it; this “like it” is the hadith of the Messenger ﷺ itself.
50. 2 This interrogative is for negation, meaning the blind and the seeing, the misguided and the guided, and the believer and the disbeliever cannot be equal.
50. 2 This interrogative is for negation, meaning the blind and the seeing, the misguided and the guided, and the believer and the disbeliever cannot be equal.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
(O Muhammad ﷺ!) Say, "I do not say to you that I possess the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel. I only follow what is revealed to me." Say, "Can the blind and the seeing be equal?" [52][53] Will you not then reflect?
[52]
The Criteria of the Ignorant for Prophethood and Sainthood:
The real task of the Prophets is to give glad tidings of Paradise, Allah’s grace and mercy, and His pleasure to those who have believed, and to warn those who deny these Prophets or Allah’s signs of Allah’s wrath and the fire of Hell. But ignorant people have set entirely different criteria for judging the truthfulness of Prophets and those close to Allah. They want such people to perform supernatural acts. They demand to see miracles or wonders from them, to be told the secrets of their hearts, to be informed of future events. By their gracious gaze, a sinner should instantly reach the rank of a saint, and so on and so forth. This is their positive criterion, and their negative criterion is that a person close to Allah should be an ascetic, and that a person who marries, eats and drinks, and enjoys the pleasures of the world—how can he be called close to Allah? He is just like us, a seeker of the world. In this verse, Allah, refuting their foolish notions, has made you say that neither do I possess Allah’s treasures that I could show you miracles of your choice and fulfill your needs instantly, nor do I know the unseen that I could inform you about it. For example, that such-and-such theft was committed by such-and-such thief at such-and-such time, or what you are thinking in your heart at this moment. Nor am I an angel that I would have no need for eating, drinking, walking, or marriage. My duties are only to give glad tidings to the believers and to warn the deniers, and to strive to fulfill this responsibility in every situation.
[53]
The Difference Between a Prophet and an Ordinary Person:
Yes, there is certainly this difference between me and you: revelation comes to me from Allah, through which I gain certain knowledge, and at times the veils of the unseen are lifted and I am informed, and then I follow all the commands according to this revelation. But you have none of these things. The foundation of your beliefs is merely your conjectures. Now tell me, can I and you, or a seeing person and a blind person, be equal? Or can one who is guided and one who is astray, or a scholar and an ignorant person, both be equal?
[52]
The Criteria of the Ignorant for Prophethood and Sainthood:
The real task of the Prophets is to give glad tidings of Paradise, Allah’s grace and mercy, and His pleasure to those who have believed, and to warn those who deny these Prophets or Allah’s signs of Allah’s wrath and the fire of Hell. But ignorant people have set entirely different criteria for judging the truthfulness of Prophets and those close to Allah. They want such people to perform supernatural acts. They demand to see miracles or wonders from them, to be told the secrets of their hearts, to be informed of future events. By their gracious gaze, a sinner should instantly reach the rank of a saint, and so on and so forth. This is their positive criterion, and their negative criterion is that a person close to Allah should be an ascetic, and that a person who marries, eats and drinks, and enjoys the pleasures of the world—how can he be called close to Allah? He is just like us, a seeker of the world. In this verse, Allah, refuting their foolish notions, has made you say that neither do I possess Allah’s treasures that I could show you miracles of your choice and fulfill your needs instantly, nor do I know the unseen that I could inform you about it. For example, that such-and-such theft was committed by such-and-such thief at such-and-such time, or what you are thinking in your heart at this moment. Nor am I an angel that I would have no need for eating, drinking, walking, or marriage. My duties are only to give glad tidings to the believers and to warn the deniers, and to strive to fulfill this responsibility in every situation.
[53]
The Difference Between a Prophet and an Ordinary Person:
Yes, there is certainly this difference between me and you: revelation comes to me from Allah, through which I gain certain knowledge, and at times the veils of the unseen are lifted and I am informed, and then I follow all the commands according to this revelation. But you have none of these things. The foundation of your beliefs is merely your conjectures. Now tell me, can I and you, or a seeing person and a blind person, be equal? Or can one who is guided and one who is astray, or a scholar and an ignorant person, both be equal?
