سُوْرَةُ هُوْدٍ
Surah Hud (11) — Ayah 31
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًا لَّمِنَ ٱلظَّـٰلِمِينَ ﴿31﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"And I do not say to you that with me are the Treasures of Allâh, nor that I know the Ghaib (Unseen), nor do I say I am an angel, and I do not say of those whom your eyes look down upon that Allâh will not bestow any good on them. Allâh knows what is in their inner-selves (as regards belief, etc.). In that case, I should, indeed be one of the Zâlimûn (wrong-doers, oppressors)."
Word by Word — Arabic, Transliteration & Meaning
وَلَآ
walā
And not
أَقُولُ
aqūlu
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
I know
ٱلْغَيْبَ
l-ghayba
the unseen
وَلَآ
walā
and not
أَقُولُ
aqūlu
I say
إِنِّى
innī
that I am
مَلَكٌۭ
malakun
an Angel
وَلَآ
walā
and not
أَقُولُ
aqūlu
I say
لِلَّذِينَ
lilladhīna
for those whom
تَزْدَرِىٓ
tazdarī
look down upon
أَعْيُنُكُمْ
aʿyunukum
your eyes
لَن
lan
never
يُؤْتِيَهُمُ
yu'tiyahumu
will Allah give them
ٱللَّهُ
l-lahu
will Allah give them
خَيْرًا ۖ
khayran
any good
ٱللَّهُ
l-lahu
Allah
أَعْلَمُ
aʿlamu
knows best
بِمَا
bimā
what
فِىٓ
fī
(is) in
أَنفُسِهِمْ ۖ
anfusihim
their souls
إِنِّىٓ
innī
Indeed, I
إِذًۭا
idhan
then
لَّمِنَ
lamina
(will be) surely of
ٱلظَّـٰلِمِينَ
l-ẓālimīna
the wrongdoers
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 31) ➊ { وَ لَاۤ اَقُوْلُ لَكُمْ عِنْدِيْ خَزَآىِٕنُ اللّٰهِ …: } This is the answer to what those people had said, that we see you as a human being like ourselves and do not find you superior to us in any way. In response, Noah (peace be upon him) says that yes, I am indeed a human being like you; I do not possess the treasures of Allah, nor do I know the unseen, nor do I claim to be an angel, meaning I do not have any such superiority. Whatever claim I make is only that I am a messenger sent by Allah and He has guided me to the straight path. My claim is irrefutable; you may test it in any way you wish.
➋ {وَ لَاۤ اَقُوْلُ لِلَّذِيْنَ تَزْدَرِيْۤ اَعْيُنُكُمْ …: ’’ تَزْدَرِيْۤ ‘‘} Its root is {’’ زري‘‘}, {’’ زَرَيْتُ عَلَيْهِ ‘‘} I found fault with it. When it entered the form of ifti‘āl, by changing the tā’ of ifti‘āl to dāl, it became {’’اِزْدَرَي يَزْدَرِيْ اِزْدِرَاءً‘‘}, which means to consider something insignificant. (Qāmūs) That is, do not expect me to say such ignorant things about these people just to please you. The meaning is that the aforementioned things (possessing Allah’s treasures, knowing the unseen, being an angel) have no connection with prophethood, such that prophethood cannot be granted without them, nor does the absence of these things in a person mean that he is devoid of all good, and that a person who is not wealthy cannot receive any good from Allah. Rather, Allah is capable of granting honor to the weak and humiliating the honorable in an instant. Even now, these people, due to their faith in their Lord and following His messenger, are more honorable and noble than you. (Rūḥ al-Ma‘ānī)
➌ { اَللّٰهُ اَعْلَمُ بِمَا فِيْۤ اَنْفُسِهِمْ :} If there is faith and sincerity in their hearts, they will surely receive reward from Allah; neither you nor I can deprive them of this reward.
➍ { اِنِّيْۤ اِذًا لَّمِنَ الظّٰلِمِيْنَ :} That is, if I were to declare them insignificant without reason. This is an indication that you are unjust in calling them lowly, or that if I claim to possess Allah’s treasures, know the unseen, or be an angel, then I would be among the wrongdoers.
➋ {وَ لَاۤ اَقُوْلُ لِلَّذِيْنَ تَزْدَرِيْۤ اَعْيُنُكُمْ …: ’’ تَزْدَرِيْۤ ‘‘} Its root is {’’ زري‘‘}, {’’ زَرَيْتُ عَلَيْهِ ‘‘} I found fault with it. When it entered the form of ifti‘āl, by changing the tā’ of ifti‘āl to dāl, it became {’’اِزْدَرَي يَزْدَرِيْ اِزْدِرَاءً‘‘}, which means to consider something insignificant. (Qāmūs) That is, do not expect me to say such ignorant things about these people just to please you. The meaning is that the aforementioned things (possessing Allah’s treasures, knowing the unseen, being an angel) have no connection with prophethood, such that prophethood cannot be granted without them, nor does the absence of these things in a person mean that he is devoid of all good, and that a person who is not wealthy cannot receive any good from Allah. Rather, Allah is capable of granting honor to the weak and humiliating the honorable in an instant. Even now, these people, due to their faith in their Lord and following His messenger, are more honorable and noble than you. (Rūḥ al-Ma‘ānī)
➌ { اَللّٰهُ اَعْلَمُ بِمَا فِيْۤ اَنْفُسِهِمْ :} If there is faith and sincerity in their hearts, they will surely receive reward from Allah; neither you nor I can deprive them of this reward.
➍ { اِنِّيْۤ اِذًا لَّمِنَ الظّٰلِمِيْنَ :} That is, if I were to declare them insignificant without reason. This is an indication that you are unjust in calling them lowly, or that if I claim to possess Allah’s treasures, know the unseen, or be an angel, then I would be among the wrongdoers.
