Transliteration:( Qul innamaaa ana basharum mislukum yoohaaa ilaiya annamaaa ilaahukum Ilaahunw Waahidun fastaqeemooo ilaihi wastaghfirooh; wa wailul lil mushrikeen )
Please declare [9]: "I am a human being, indeed like you [10]. To me it is revealed that indeed for you, only One Allah is worthy of worship [11]". Therefore, be firm [12] before Him and beg His Forgiveness [13]. And woe be on the polytheists [14].
The word “say” here is divinely instructed — only Allah has the authority to direct the Prophet ﷺ to declare his human nature.
No one else has the right to refer to the Prophet ﷺ as merely a human being, because Allah Himself warned:
"Make not the calling of the Messenger among you as the calling of one of you to another" (Surah An-Nur, 24:63).
Some Prophets have humbly called themselves wrongdoers or deficient, but repeating such descriptions about them out of our own will is disbelief, as it reflects disrespect.
The declaration "I am a human being like you" means:
I am not Allah or the son of Allah, but a true servant of Allah.
However, this does not negate Prophethood, intercession, or the high spiritual rank of the Prophet ﷺ.
Only Allah, the Prophet himself, or the disbelievers have used the phrase "human like you"—so any Muslim using such words should reflect seriously on their implications.
From this, two key points emerge:
Revelation is the fundamental distinction between the Prophet ﷺ and the rest of us.
Just as speech and intellect distinguish humans from animals, revelation elevates the status of Prophets above all others.
Our belief in Tawheed (Oneness of Allah) is derived through the teachings of the Prophets, while theirs comes directly from divine revelation.
Their teacher is Allah Himself, while our teachers are the blessed Messengers.
This means: Adopt those beliefs and perform those deeds that lead one towards Allah Almighty.
This is the Straight Path — the path brought into the world by the Prophets for human salvation.
Disbelievers should seek forgiveness for their disbelief, and sinners for their sins.
Even the righteous should seek forgiveness after doing good deeds, saying:
"O Lord, my actions are not worthy of Your majestic court unless You accept them."
Here, the term "polytheists" also implies disbelievers in general.
Thus, the warning of destruction is not limited to idolaters alone but applies to all forms of denial and rebellion against Allah.
6. Say: “I am only a human being like you. It is revealed to me that your God is One God, therefore take straight path to Him and obedience to Him, and seek forgiveness of Him. And woe to the polytheists. 7. Those who give not the Zakah and they are disbelievers in the Hereafter. 8. Truly, those who believe and do righteous good deeds, for them will be an endless reward that will never stop.
(Say) `O Muhammad, to these disbelievers and idolators,’
(I am only a human being like you. It is revealed to me that your God is One God,) `not like these idols and false gods which you worship. Allah is one God,’
(therefore take straight path to Him) means, `worship Him Alone sincerely, in accordance with what He has commanded you through His Messengers.’
(and seek forgiveness of Him) means, `for your past sins.’
(And woe to the polytheists.) means, doom and destruction is their lot.
(Those who give not the Zakah) `Ali bin Abi Talhah reported from Ibn `Abbas that this means those who do not bear witness that there is no God except Allah. This was also the view of `Ikrimah. This is like the Ayat:
(Indeed he succeeds who purifies himself. And indeed he fails who corrupts himself.) (91:9-10) And;
(Indeed whosoever purifies himself shall achieve success. And remembers (glorifies) the Name of his Lord, and prays.) (87:14-15) And;
(And say to him: “Would you purify yourself”) (79:18) What is meant by Zakah here is purification of the soul, ridding oneself of all bad qualities, the worst of which is Shirk. The Zakah paid on one’s wealth is so called because it purifies wealth, and it is a means of increasing it, blessing it and making it more beneficial, and a means of assisting one to use it in doing good deeds. Qatadah said, “They withheld the Zakah of their wealth.” This is the apparent meaning according to many of the scholars of Tafsir, and this is the view favored by Ibn Jarir. But the matter is subject to further examination, because the obligation of Zakah was instituted during the second year after the Hijrah to Al-Madinah, according to what is stated by several scholars. Yet this Ayah was revealed in Makkah. However, it is not unlikely that the principle of giving charity and Zakah was already in place and had been enjoined at the beginning of the Prophet’s mission, as Allah says:
(but pay the due thereof on the day of their harvest) (6:141). As for the details of Zakah and how it is to be calculated according to the Nusub, were explained in Al-Madinah. This is how we may reconcile between the two opinions. Similarly, prayer was originally enjoined before sunrise and before sunset at the beginning of the Prophet’s mission; it was only on the Night of the Isra’, a year and a half before the Hijrah, that Allah enjoined upon His Messenger the five daily prayers. The conditions and essential elements of prayer were explained later, in stages. And Allah knows best. Then Allah says:
(Truly, those who believe and do righteous good deeds, for them will be an endless reward that will never stop.) Mujahid and others said, “It will never be cut off or decrease.” This is like the Ayat:
(They shall abide therein for ever.) (18:3)
(a gift without an end) (11:108)
(41:6) Tell them, (O Prophet): “I am only a human being like you.[5] It is revealed to me that your God is One God;[6] so direct yourselves straight to Him,[7] and seek His forgiveness. Woe to those who associate others with Allah in His Divinity,[8]
5. That is, it is not in my power to remove the covering that envelops your hearts, open your ears, and tear away the curtain which you have drawn between me and yourselves. I am only a man. I can make only him understand who is inclined to listen, and can only meet him who is ready to meet with me.
6. That is, you may, if you so like, put coverings on your hearts and make your ears deaf, but the fact is that you don’t have many gods: there is only One God, whose servants you are. And this is no philosophy, which I might have thought out myself, and which might have equal probability of being true or false, but this reality has been made known to me through revelation, which cannot admit of any likelihood of error.
7. That is, do not make any other your God: do not serve and worship any other deity: do not invoke and bow to any other for help: and do not obey and follow the customs and laws and codes made and set by others.
8. Seek for His forgiveness: Ask for His forgiveness for the unfaithfulness that you have been showing so far towards Him, for the shirk and disbelief and disobedience that you have been committing till now, and for the sins that you happened to commit due to forgetfulness of God.
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