Surah Al-An’am Ayat 50 in Arabic Text
Here you can read various translations of verse 50
Say, [O Muhammad], “I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.” Say, “Is the blind equivalent to the seeing? Then will you not give thought?”
Say: “I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me.” Say: “can the blind be held equal to the seeing?” Will ye then consider not?
(O Muhammad!) Say: ‘I do not say to you I have the treasures of Allah. Nor do I have knowledge of what is beyond the reach of human perception. Nor do I say to you: I am an angel. I only follow what is revealed to me.’ Then ask them: ‘Are the blind and the seeing alike?’ Do you not then reflect?
Say (O Muhammad SAW): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.” Say: “Are the blind and the one who sees equal? will you not then take thought?”
Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?
Say, “I do not say to you I have in my presence (i.e., with me) the treasuries of Allah, and I do not know the Unseen, and I do not say to you that surely I am an Angel. Decidedly I closely follow (nothing) except what has been revealed to me.” Say, “Are the blind and the constantly beholding (man) equal? Will you then not meditate?”
Say, ‘I do not have the treasures of God, nor do I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.’ Say, ‘Is a blind person like one who can see? Why will you not reflect?’
Quran 6 Verse 50 Explanation
For those looking for commentary to help with the understanding of Surah Al-An’am ayat 50, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(6:50) (O Muhammad!) Say: ‘I do not say to you I have the treasures of Allah. Nor do I have knowledge of what is beyond the reach of human perception. Nor do I say to you: I am an angel. I only follow what is revealed to me.’ Then ask them: ‘Are the blind and the seeing alike?’ Do you not then reflect?
31. Feeble-minded people have always entertained the foolish misconception that the more godly a man is, the more liberated he should be from the limitations of human nature. They expect a godly person to be able to work wonders. By a mere sign of his hand, whole mountains should be transmuted into gold. At his command, the earth should begin to throw up all its hidden treasures. He should have miraculous access to all relevant facts about people. He should be able to point out the locations of things which have been lost, and show how they can be retrieved. He should be able to predict whether or not a patient will survive his disease; whether a pregnant woman will deliver a boy or a girl. Moreover, he should be above all human disabilities and limitations. How can a genuinely godly person feel hunger or thirst? How can he be overcome by sleep? How can he have a wife and children? How can he engage in buying and selling to meet his material requirements? How can he be impelled by force of circumstances to resort to such mundane acts as making money? How can he feel the pinch of poverty and paucity of resources? False conceptions such as these dominated the minds of the contemporaries of the Prophet (peace be on him). When they heard of his claim, in order to test his veracity they asked him regarding things that lie beyond the ken of human perception and to work wonders, and blamed him when they saw him engaged in such acts as eating and drinking, and taking care of his wife and children, and walking about the bazaars like other ordinary human beings. It is misconceptions such as these that this verse seeks to remove.
32. The statement of a Prophet in such matters amounts to a testimony based on first-hand observation. For the truths which a Prophet propounds are those which he himself has observed and experienced and which have been brought within the range of his knowledge by means of revelation. On the contrary, those who are opposed to the truths propounded by the Prophets are blind since the notions they entertain are based either on guess-work and conjecture or on blind adherence to ideas hallowed by time. Thus the difference between a Prophet and his opponents is as that between a man who has sound vision and a man who is blind. Obviously the former is superior, by dint of this gift of knowledge from God rather than because he has access to hidden treasures, because of his knowledge of the unseen world, and because of his freedom from physical limitations.
50. Say: “I don’t tell you that with me are the treasures of Allah, nor (that) I know the Unseen; nor do 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 consider” 51. And warn therewith those who fear that they will be gathered before their Lord, when there will be neither a protector nor an intercessor for them besides Him, so that they may have Taqwa. 52. And turn not away those who invoke their Lord, morning and evening seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the wrongdoers. 53. Thus We have tried some of them with others, that they might say: “Is it these (poor believers) that Allah has favored from amongst us” Does not Allah know best those who are grateful 54. When those who believe in Our Ayat come to you, say: “Salamun `Alaykum” (peace be on you); your Lord has written mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds, then surely, He is Oft-Forgiving, Most Merciful.
Allah said to His Messenger ,
(Say: “I don’t tell you that with me are the treasures of Allah.”) meaning, I do not own Allah’s treasures or have any power over them,
(nor (that) I know the Unseen,) and I do not say that I know the Unseen, because its knowledge is with Allah and I only know what He conveys of it to me.
(nor I tell you that I am an angel.) meaning, I do not claim that I am an angel. I am only a human to whom Allah sends revelation, and He honored me with this duty and favored me with it.
(I but follow what is revealed to me.) and I never disobey the revelation in the least.
(Say: “Are the blind and the one who sees equal”) meaning, `Is the one who is guided, following the truth, equal to the one misled’
(Will you not then consider) In another Ayah, Allah said;
(Shall he then who knows that what has been revealed to you from your Lord is the truth, be like him who is blind But it is only the men of understanding that pay heed.) ﴿13:19﴾ Allah’s statement,
(And warn therewith those who fear that they will be gathered before their Lord, when there will be neither a protector nor an intercessor for them besides Him,) means, warn with this Qur’an, O Muhammad ,
(Those who live in awe for fear of their Lord) ﴿23:57﴾, who,
(Fear their Lord, and dread the terrible reckoning.) ﴿13:21﴾,
(those who fear that they will be gathered before their Lord,) on the Day of Resurrection,
(when there will be neither a protector nor an intercessor for them besides Him, ) for on that Day, they will have no relative or intercessor who can prevent His torment if He decides to punish them with it,
(so that they may have Taqwa.) Therefore, warn of the Day when there will be no judge except Allah,
(so that they may have Taqwa.) and thus work good deeds in this life, so that their good deeds may save them on the Day of Resurrection from Allah’s torment, and so that He will grant them multiple rewards.
(And turn not away those who invoke their Lord, morning and evening seeking His Face.) meaning, do not turn away those who have these qualities, instead make them your companions and associates. In another Ayah, Allah said;
(And keep yourself patiently with those who call on their Lord morning and evening, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, one who follows his own lusts and whose affair (deeds) has been lost.)﴿18:28﴾ Allah’s statement,
(invoke their Lord…) refers to those who worship Him and supplicate to Him,
(morning and evening.) referring to the obligatory prayers, according to Sa`id bin Al-Musayyib, Mujahid, Al-Hasan and Qatadah. In another Ayah, Allah said;
(And your Lord said, “Invoke Me, I will respond (to your invocation).”) ﴿40:60﴾, I will accept your supplication. Allah said next,
(seeking His Face.) meaning, they seek Allah’s Most Generous Face, by sincerity for Him in the acts of worship and obedience they perform. Allah said;
(You are accountable for them in nothing, and they are accountable for you in nothing,) This is similar to the answer Nuh gave to his people when they said,
(Shall we believe in you, when the meekest (of the people) follow you”) ﴿26:111﴾. Nuh answered them,
(And what knowledge have I of what they used to do Their account is only with my Lord, if you could (but) know.) ﴿26:112-113﴾, meaning, their reckoning is for Allah not me, just as my reckoning is not up to them. Allah said here,
(that you may turn them away, and thus become of the wrongdoers.) meaning, you will be unjust if you turn them away. Allah’s statement,
(Thus We have tried some of them with others) means, We tested, tried and checked them with each other,
(That they might say: “Is it these (poor believers) that Allah has favored from amongst us”) This is because at first, most of those who followed the Messenger of Allah were the weak among the people, men, women, slaves, and only a few chiefs or noted men followed him. Nuh, was also addressed by his people
(Nor do we see any follow you but the meekest among us and they (too) followed you without thinking.) ﴿11:27﴾ KHeraclius, emperor of Rome, asked Abu Sufyan, “Do the noblemen or the weak among people follow him (Muhammad )” Abu Sufyan replied, “Rather the weak among them.” Heraclius commented, “Such is the case with followers of the Messengers.” The idolators of Quraysh used to mock the weak among them who believed in the Prophet and they even tortured some of them. They used to say, “Are these the ones whom Allah favored above us,” meaning, Allah would not guide these people, instead of us, to all that is good, if indeed what they embraced is good. Allah mentioned similar statements in the Qur’an from the disbelievers,
(Had it been a good thing, they (weak and poor) would not have preceded us to it!) ﴿46:11﴾, and,
(And when Our clear verses are recited to them, those who disbelieve say to those who believe: “Which of the two groups is best in position and station.”) ﴿19:73﴾ Allah said in reply,
(And how many a generation (past nations) have We destroyed before them, who were better in wealth, goods and outward appearance) ﴿19:74﴾. Here, Allah answered the disbelievers when they said,
(“Is it these (poor believers) that Allah has favored from amongst us” Does not Allah know best those who are grateful) Meaning is not Allah more knowledgeable of those who thank and appreciate Him in statement, action and heart Thus Allah directs these believers to the ways of peace, transfers them from darkness to light by His leave, and guides them to the straight path. In another Ayah, Allah said;
(As for those who strive hard for Us (Our cause), We will surely guide them to Our paths (i.e. Allah’s religion). And verily, Allah is with the doers of good”) ﴿29:69﴾. An authentic Hadith states,
(Allah does not look at your shapes or colors, but He looks at your heart and actions.) Allah’s statement,
(When those who believe in Our Ayat come to you, say: “Salamun `Alaykum” (peace be on you);) means, honor them by returning the Salam and give them the good news of Allah’s exclusive, encompassing mercy for them. So Allah said;
(your Lord has written Mercy for Himself,) meaning, He has obliged His Most Honored Self to grant mercy, as a favor, out of His compassion and beneficence,
(So that, if any of you does evil in ignorance…) as every person who disobeys Allah does it in ignorance,
(and thereafter repents and does righteous good deeds,) by repenting from the sins that he committed, intending not to repeat the sin in the future, but to perform righteous deeds,
(then surely, He is Oft-Forgiving Most Merciful.) Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,
(When Allah finished with the creation, He wrote in a Book that He has with Him above the Throne, `My mercy prevails over My anger’.) This Hadith was also recorded in the The Two Sahihs.
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