Transliteration:( Wa laa aqoolu lakum 'indee khazaa'inul laahi wa laaa a'lamul ghaiba wa laa aqoolu innee malakunw wa laaa aqoolu lillazeena tazdareee a'yunukum lai yu'tiyahumul laahu khairan Allaahu a'lamu bimaa feee anfusihim innee izal laminaz zaalimeen )
"And I do not say to you, 'I have the treasures of Allah [68], nor do I know the unseen [69], nor do I say, 'I am an angel [70].' Nor do I say of those whom your eyes disdain, 'Allah will not grant them any good [71].' Allah knows best what is within their souls. If I were to do so, then indeed, I would be among the wrongdoers [72]."
Hazrat Nuh (peace be upon him) clarifies that he does not claim to possess the treasures of Allah. He preaches prophethood, not wealth. His message is not one of material gain but of divine truth, emphasizing that poverty should not be a reason for rejecting the truth of his prophethood.
This verse addresses the claim of knowledge of the unseen. It refutes the idea that Prophets claim to have unlimited knowledge of the unseen, which would contradict the belief that faith involves trust in what is unseen. The verse also serves as a refutation against some groups, like the Wahabis, who may claim that Prophets have knowledge of the unseen. True belief requires faith in the unseen aspects, such as Allah, the Day of Judgment, and the Divine realities, which cannot be fully comprehended through earthly knowledge. This verse emphasizes that while Allah may grant some control over the unseen, it does not mean that Prophets possess absolute knowledge of it.
Hazrat Nuh (peace be upon him) asserts that he does not claim to be an angel, which was one of the objections raised by the disbelievers, who could not accept a human being as a Prophet. This verse refutes the idea that Prophethood could only be associated with beings beyond humans, emphasizing that human nature was specifically chosen by Allah for Prophethood. This makes it clear that angels cannot be Prophets, as stated in the Qur’an: “Any but man to whom We reveal” (S16:V43).
The verse hints that Allah Almighty will grant great blessings in both this world and the Hereafter to those poor believers who were looked down upon by the disbelievers. The disbelievers were destroyed, while these humble believers became inheritors of wealth in this world and Paradise in the Hereafter. The truth of what the pious servants of Allah speak will always come to pass, showing the divine truth in their words and actions.
This verse teaches that anyone who unjustly calls a believer a hypocrite or infidel without proof is committing tyranny. The Shariah law is based on outward actions, and one must not accuse others of disbelief without clear evidence. This ensures justice and prevents baseless accusations that could harm a person's dignity and faith.
31. And I do not say to you that with me are the treasures of Allah, nor that I know the Ghayb; nor do I say I am an angel, and I do not say of those whom your eyes look down upon that Allah will not bestow any good on them. Allah knows what is in their inner selves. In that case, I should, indeed be one of the wrongdoers.) Nuh is informing them that he is a Messenger from Allah, calling to the worship of Allah alone, without any partners and he is doing this by the permission of Allah. At the same time, he is not asking them for any reward for this work. He invites whomever he meets, whether of nobility or low class. Therefore, whoever responds favorably, then he has achieved salvation. He also explains that he has no power to manipulate the hidden treasures of Allah, nor does he have any knowledge of the Unseen, except what Allah has allowed him to know. Likewise, he is not an angel, rather, he is merely a human Messenger aided with miracles. Nuh goes on to say, “I do not say about these people whom you (disbelievers) detest and look down upon, that Allah will not reward them for their deeds. Allah knows best what is in their souls. If they are believers in their hearts, as their condition appears to be outwardly, then they will have a good reward. If anyone behaves evilly with them after they have believed, then he is a wrongdoer who speaks what he has no knowledge of.
There is no further commentary on this verse by Ibn Kathir
(11:31) I do not say to you that I possess Allah’s treasures, nor that I have access to the realm beyond the ken of sense-perception, nor do I claim to be an angel.[37] Nor do I say regarding those whom you look upon with disdain that Allah will not bestow any good upon them. Allah knows best what is in their hearts. Were I to say so I would be one of the wrongdoers.’
37. This is the answer to their objection that he was no more than a man like themselves. Prophet Noah (peace be upon him) admitted this: In fact I am a man and I never claimed to be more than this. My only claim is that God has shown me the right way of knowledge and action and you are welcome to test this in any way you like. But instead of this, you are asking me questions about the Unseen, though I never claimed to have its knowledge. You ask me to produce such things as can be produced only by that person who possesses God’s treasures and I never claimed to possess them. You object that my physical life is like that of other men, though I never claimed that I was an angel and not a man. The true test of my claim is that you should ask me about the true creeds, the principles of morality and culture and not about frivolous things about the future events for I never claimed to possess their knowledge.
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