Al-An'am 6:50, stating 'Qul la aqolu lakum indi khaza'in allah wala a'lamu al-ghayb wala aqolu lakum inni malak in attabi'u illa ma yuha ilayya qul hal yastawi al-a'ma walbasir afala tatafakkarun' (Say: I do not tell you that with me are the treasures of Allah, 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: Are the blind and the seeing equal? Will you not then reflect?), provides a comprehensive clarification of prophetic nature and the source of prophetic authority according to authentic Islamic scholarship. This verse directly addresses the unrealistic expectations and supernatural demands that people often place upon messengers, establishing clear boundaries around prophetic humanity and mission. The opening command 'qul la aqolu lakum' (say: I do not tell you) introduces a series of explicit denials that counter false beliefs about prophetic nature and capabilities. Classical tafsir explains that these denials were necessary because people in various cultures had developed distorted concepts of prophethood, expecting messengers to possess divine attributes, supernatural powers, or access to hidden realms. The first denial 'indi khaza'in allah' (with me are the treasures of Allah) clarifies that prophets do not control divine resources or have authority over Allah's provisions - they cannot grant wealth, health, success, or worldly benefits at will, as these remain entirely under divine control. Ibn Kathir notes that this addresses the expectation that prophets should be able to provide material benefits to their followers or demonstrate their authenticity through displays of wealth and power. The second denial 'wala a'lamu al-ghayb' (nor do I know the unseen) establishes that prophetic knowledge is limited to what Allah reveals - prophets do not possess independent access to hidden knowledge, future events, or supernatural information beyond divine revelation. This counters the widespread belief that holy men should be able to predict the future, reveal hidden secrets, or provide magical solutions to worldly problems. The third denial 'wala aqolu lakum inni malak' (nor do I tell you that I am an angel) emphasizes the human nature of prophets - they are not angelic beings with supernatural powers but human messengers chosen to convey divine guidance while maintaining their humanity with all its natural limitations. The positive statement 'in attabi'u illa ma yuha ilayya' (I only follow what is revealed to me) defines the exclusive source of prophetic authority - divine revelation through wahy, not personal inspiration, supernatural powers, or independent knowledge. This establishes that authentic prophetic teaching comes entirely from divine guidance, ensuring the purity and accuracy of the message while maintaining the prophet's role as a faithful transmitter rather than an independent source of guidance. The rhetorical question 'hal yastawi al-a'ma walbasir' (are the blind and the seeing equal?) creates a powerful metaphor distinguishing between those who accept divine guidance (the seeing) and those who reject it (the blind). Classical scholars explain that 'a'ma' (blind) refers to spiritual blindness - the inability or unwillingness to perceive divine truth despite clear evidence - while 'basir' (seeing) refers to spiritual insight that recognizes and accepts divine guidance. The concluding exhortation 'afala tatafakkarun' (will you not then reflect?) calls for rational contemplation about the clear difference between guidance and misguidance, truth and falsehood, spiritual sight and blindness. This verse teaches that authentic prophethood operates through divine revelation rather than supernatural claims, maintaining the human dignity of messengers while ensuring the divine origin of their message. It counters both excessive expectations (demanding superhuman abilities) and inadequate appreciation (dismissing prophetic guidance) by establishing the proper understanding of prophetic nature and authority. The verse emphasizes that the value of prophetic guidance lies not in supernatural demonstrations but in its divine source and moral content, requiring rational reflection and spiritual openness rather than magical thinking or unrealistic expectations.