Transliteration:( Qul innamaaa ana basharun mislukum yoohaaa ilaiya annamaa ilaahukum Ilaahunw Waahid; faman kaana yarjoo liqaaa'a Rabbihee falya'mal 'amalan saalihanw wa laa yushrik bi'ibaadati Rabbiheee ahadaa (section 12) )
"Say, 'I am only a human being like you [237], to whom is revealed that your God is one God [238]. So whoever hopes to meet his Lord, let him do righteous work [239] and associate none as a partner in the worship of his Lord [240].'"
The Holy Prophet ﷺ is the mirror of the beauty of Allah. A perfect mirror reflects only when one side is polished (pure light) and the other is covered (human nature). The Prophet ﷺ, on one side, is light, and on the other, clothed in human nature, so that through this dual reality he becomes a complete reflection of Divine beauty.
Here, mention is made of his human aspect, while in the verse: "There has come to you from Allah a Light" (S6:V15), the divine aspect is emphasized.
The use of “Say” in this verse implies that only the Prophet ﷺ, out of humility, may refer to himself as human. No one else has permission to refer to him in this way, as shown in the verse: "Make not the summoning of the Messenger among yourselves like one calls the other among you" (S24:V63).
Just as a king may humbly call himself a servant, if a common person says the same of him disrespectfully, it would be punishable. Likewise, the Prophet's ﷺ self-reference to humanity is humility, not equality.
This means: I am a human blessed with Divine revelation. Just as the term “rational” distinguishes humans from animals, “revelation” distinguishes the Prophet ﷺ from all other humans.
He appears in human form outwardly, but inwardly he is the radiant Light of Allah, as affirmed in the verse: "There has come to you from Allah a Light" (S6:V15).
Like Hazrat Jibra’eel (peace be upon him), who would appear in human form with white clothes and black hair, yet his true essence is light, so too is the Prophet ﷺ — externally human, but inwardly divine light.
The Prophets often describe themselves with words like “oppressor” or “erring,” but they do so only out of humility. If we use such words for them, we fall into disbelief.
Similarly, though the Prophet ﷺ was told to say he is human, if anyone uses that word to claim equality with him, they would exit the fold of Islam.
The unique and miraculous language of the Qur’an proves it is the inimitable Word of Allah, and the Prophet ﷺ is His Messenger, as emphasized by the phrase “I receive revelation.”
This means whoever hopes for the vision of Allah Almighty must engage in righteous deeds. On the Day of Judgment, Allah will speak to everyone, but only the believers will be blessed with His vision.
It is stated in the Hadith Shareef that whoever memorizes the first ten verses of Surah Al-Kahf will be protected from the mischief of Dajjal, and whoever recites the full Surah once a week will be shielded from all calamities for the entire week (Tafseer Khazainul Irfaan).
110. Say: “I am only a man like you. It has been revealed to me that your God is One God. So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”
Allah says to His Messenger Muhammad ,
(Say) to these idolators who reject your message to them,
(`I am only a man like you.) Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true — I did not know any of this except for what Allah made known to me. And I tell you,
(that your God), Who calls you to worship Him,
(is One God), with no partner or associate.’
(So whoever hopes for the meeting with his Lord,) i.e., hopes for a good reward and recompense,
(let him work righteousness) meaning, in accordance with the prescribed laws of Allah,
(and associate none as a partner in the worship of his Lord.) This is what is meant by seeking the pleasure of Allah alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah . Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah said:
(What I fear the most for you is the small Shirk.) “They said: What is the small Shirk, O Messenger of Allah” He said,
(Showing off (Ar-Riya’). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, “Go to the one for whom you were showing off in the world and see if you will find any reward with him.”) Imam Ahmad recorded that Abu Sa`id bin Abi Fadalah Al-Ansari, who was one of the Companions, said: “I heard the Messenger of Allah say,
(Allah will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, “Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or associate.) It was also recorded by At-Tirmidhi and Ibn Majah. This is the end of the Tafsir of Surat Al-Kahf. Praise be to Allah, the Lord of all that exists.
(18:110) Say (O Muhammad): “I am no more than a human being like you; one to whom revelation is made: ‘Your Lord is the One and Only God.’ Hence, whoever looks forward to meet his Lord, let him do righteous works, and let him associate none with the worship of his Lord.”
There is no commentary by Abul Maududi available for this verse.
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