6-111 And even if We send down to them the angels and the dead speak to them and We bring together all things before them, they would not believe unless Allah please, but most of them are ignorant.a
وَلَوۡ أَنَّنَا نَزَّلۡنَآ إِلَيۡہِمُ ٱلۡمَلَـٰٓٮِٕڪَةَ وَكَلَّمَهُمُ ٱلۡمَوۡتَىٰ وَحَشَرۡنَا عَلَيۡہِمۡ كُلَّ شَىۡءٍ۬ قُبُلاً۬ مَّا كَانُواْ لِيُؤۡمِنُوٓاْ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَـٰكِنَّ أَڪۡثَرَهُمۡ يَجۡهَلُونَ (١١١)
6-111a: قُبُلاً – Some have said that it is the plural of قالٌ and its meaning is in front of their senses or before them, as in: يَأۡتِيَہُمُ ٱلۡعَذَابُ قُبُلاً۬ (the chastisement should confront them) (18:55). Others have said it is the plural of قَبِیۡل which means a party or group, and the phrase will then read bring all the things in groups (R).
Disbelief in spite of miracles: In the last section, different aspects of polytheism are rebutted, and the section is ended with a verse that states that those who reject the clear arguments against polytheism and demand miracles will not believe even after seeing miracles. Just as they shut their eyes to reasoned arguments and do not use their power of reflection, they will do the same with miracles. Even if the big miracles they demand are to occur, their hardheartedness is so extreme that those who are determined to oppose will not believe. The reason for this is that their spiritual power is totally dead. Even if they witness a miracle, their spiritual powers will not be resuscitated just by seeing a marvel. It should be remembered though that the mention here is not of all the people but only of those who stand up in opposition and resolve that whatever happens, they will not accept the truth and will oppose it. Accordingly, such people have been referred to as devils in the next verse.
The meaning of the dead speaking to them: By bringing in إِلَّآ أَن يَشَآءَ ٱللَّهُ (unless Allah pleases) towards the end of the verse, it is conveyed that people will believe, not because of miracles but other conditions that Allah will create. The angels did descend (See note 2-210a) and the dead did speak to them. Many people who were spiritually dead were given a new spiritual life by Allah and were granted a spiritual light, as stated in the first verse of the next section which states: Is he who was dead, then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in darkness whence he cannot come forth. Another explanation of the dead speaking is the testimony of previous scriptures which is the speaking of the dead. By bringing together of all things before them is meant that all the pieces for their punishment will come together.
6-112 And thus did We make for every prophet an enemy, the devils from among men and jinn, some of them inspiring others with gilded speech to deceive (them). And if thy Lord pleased, they would not do it, so leave them alone with what they forge —a
وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِى بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ۬ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورً۬اۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ (١١٢)
6-112a: يُوحِى – The use of وحی here is in its literal meaning of a flash of inspiration or a hasty suggestion or a whisper into the heart, and the indication is to the evil suggestions of the disbelievers.
زُخۡرُفَ – It means adornment with gold and silver ornaments or by decorative patterns or designs and زُخۡرُفَ ٱلۡقَوۡلِ means gilded speech (R).
The word كَذَٲلِكَ points to the subject of the last verse. Thus, what is stated is that just as the Holy Prophet has opponents who do not believe despite manifest signs and clear arguments, similar situations transpired with previous prophets as well. By شَيَـٰطِينَ ٱلۡإِنسِ is meant contumacious men from humans. The devil is a jinn that is not visible but when a person becomes a devil for another person he is more dangerous than a jinn because a jinn only whispers evil suggestions but the human devil incites with words as well as actions. The use of the word مَا يَفۡتَرُونَ shows that these mischief makers are humans because the actual deeds are theirs. Elsewhere it is just stated: وَكَذَٲلِكَ جَعَلۡنَا لِكُلِّ نَبِىٍّ عَدُوًّ۬ا مِّنَ ٱلۡمُجۡرِمِينَ (And thus have We made for every prophet an enemy from among the guilty) (25:31). So by the devils from men and jinn are meant the guilty ones. See next note.
6-113 And that the hearts of those who believe not in the Hereafter may incline thereto, and that they may be pleased with it, and that they may earn what they are earning.a
وَلِتَصۡغَىٰٓ إِلَيۡهِ أَفۡـِٔدَةُ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأَخِرَةِ وَلِيَرۡضَوۡهُ وَلِيَقۡتَرِفُواْ مَا هُم مُّقۡتَرِفُونَ (١١٣)
6-113a: تَصۡغَىٰٓ – It is from صَغۡوا and means to incline. The meaning of صَغَت الشمسُ is the sun inclined towards where it sets (R). The pronoun in إِلَيۡهِ substitutes for زُخۡرُفَ ٱلۡقَوۡلِ that is the gilded speech or the evil suggestions of the devils or the enemy.
يَقۡتَرِفُوا – قَرۡف and اقتراف literally mean to debark a tree. Metaphorically it is used to mean earn or acquire something whether good or bad.
What is meant by jinn devils: This verse conjoins with غُرُورً۬ا that is the gilded suggestions that the disbelievers put into each other’s hearts are merely to deceive. The leaders use their gilded talk to influence the ordinary people who are unaware of the Hereafter and do not know that there is requital for actions. Under their influence, these people begin to act like their leaders who are veritable devils. It transpires from here that these devils are their leaders who initially themselves become enemies of the truth and then gradually also convince their followers to do the same. Progressively their followers also begin to commit the same wicked acts as their leaders. It appears from the specific mention of the opponents of prophets here that those referred to are the persons who are enemies of truth. They are called jinn because the leaders do not mix frequently with the masses and are concealed from the ordinary eyes. Similarly, a poet calls his beloved metaphorically as a jinni و یحك یا جنی . If one casts a holistic look on the subject, no doubt is left that the jinn devils spoken are humans. At the end of this section in verse 121, there is a mention of the devils (meaning their leaders) inspiring their friends to contend with the Holy Prophet. In verse 6:123, this has been made manifest by bringing in the word كَذَٲلِكَ (thus) and calling these people أَڪَـٰبِرَ مُجۡرِمِيهَا (leaders of its guilty ones) that the شَيَـٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ (the devils from among men and jinn) are none other than the leaders of the guilty.
6-114 Shall I then seek a judge other than Allah, when He it is Who has sent down to you the Book fully explained. And those whom We have given the Book know that it is revealed by thy Lord with truth, so be not thou of the disputers.a
أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِى حَكَمً۬ا وَهُوَ ٱلَّذِىٓ أَنزَلَ إِلَيۡڪُمُ ٱلۡكِتَـٰبَ مُفَصَّلاً۬ۚ وَٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ يَعۡلَمُونَ أَنَّهُ ۥ مُنَزَّلٌ۬ مِّن رَّبِّكَ بِٱلۡحَقِّۖ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ (١١٤)
6-114a: مُفَصَّل – فصل means to separate or to part two things (R), and the meaning of تفصیل is to express or to manifest (LA) or to detail or elaborate. The meaning here is that the subject of contention between the parties has been explained here manifestly.
No person can be made an arbitrator in religious disputes: Because the Quran repeatedly drew attention to the evidence of previous prophets, the disbelievers resorted to the subterfuge of proposing to appoint a Jew or a Christian to be an arbitrator between them. Even today, some people while arguing a religious controversy suggest that so and so person be appointed as an arbiter to decide the issue which suggests that that person’s decision is without any mistake. The response given to this is that the Book gives full details. It contains both the claims, and the supporting arguments, then why is there a need to appoint an arbiter. A decision can be reached by reflecting on what is given in the Book. The meaning of مُفَصَّل here is not that all the ramifications of religion are found in detail in it but that all the claims and arguments that establish and verify Divine Unity and Messengership, which is the subject under discussion and about which a contention is being carried on, have been explained in detail. In the last part of the verse, the Ahle Kitab are mentioned because they are witness to the fact that the Holy Prophet’s prophethood is genuine because the prophecies about his coming are found in their Books.
6-115 And the word of thy Lord has been accomplished truly and justly. There is none who can change His words; and He is the Hearer, the Knower.a
وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقً۬ا وَعَدۡلاً۬ۚ لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (١١٥)
6-115a: The presence of claims and arguments in the Quran: The subject of the last verse is further clarified in this verse. The Book is called مُفَصَّل there, and here it is stated that by it is meant that this Book has reached such perfection in truth and justice that it is fully self-contained and stands in no need of external verification. For this meaning of اتمام (perfection) see note 5-3d. The indication in صدق is to the truth of the claim and in عدل to the truth of its supporting arguments. Because in religious edicts, the subsidiary ramifications arising from it are derived from its principles, hence the absence of full details about subsidiary matters does not in any way detract from its perfection. However, it is essential that all principles should be in detail and that includes both the claims and their supporting arguments.
لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ – The reference in لَّا مُبَدِّلَ لِكَلِمَـٰتِهِۦ (there is none who can change His words) is to the words mentioned in تَمَّتۡ كَلِمَتُ رَبِّكَ (the word of thy Lord has been accomplished) and its purport is the Quran. The objective is to state that this discourse has reached such perfection that now nobody can change it, that is no one can bring a better discourse from the point of view of truth and justice and that this is the last religious Book for the world.
6-116 And if thou obey most of those in the earth, they will lead thee astray from Allah’s way. They follow naught but conjecture, and they only lie.a
وَإِن تُطِعۡ أَڪۡثَرَ مَن فِى ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ (١١٦)
6-116a: It is stated here that only right knowledge should be followed. Even though the majority of people may be those who talk absurdities and follow conjectures, one should only follow knowledge that is backed by reasoned arguments.
6-117 Surely thy Lord — He knows best who goes astray from His way, and He knows best the guided ones.
إِنَّ رَبَّكَ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ (١١٧)
6-118 Eat, then, of that on which Allah’s name has been mentioned, if you are believers in His messages.
فَكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ إِن كُنتُم بِـَٔايَـٰتِهِۦ مُؤۡمِنِينَ (١١٨)
6-118a: The Quran has stressed Divine Unity to such an extent that it has forbidden a diet which is in any way associated with polytheistic rituals. This is what is indicated here.
6-119 And what reason have you that you should not eat of that on which Allah’s name is mentioned, when He has already made plain to you what He has forbidden to you — excepting that which you are compelled to. And surely many lead (people) astray by their low desires through ignorance. Surely thy Lord — He best knows the transgressors.
وَمَا لَكُمۡ أَلَّا تَأۡڪُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ وَإِنَّ كَثِيرً۬ا لَّيُضِلُّونَ بِأَهۡوَآٮِٕهِم بِغَيۡرِ عِلۡمٍۗ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِٱلۡمُعۡتَدِينَ (١١٩)
6-120 And avoid open sins and secret ones. Surely they who earn sin will be rewarded for what they have earned.a
وَذَرُواْ ظَـٰهِرَ ٱلۡإِثۡمِ وَبَاطِنَهُ ۥۤۚ إِنَّ ٱلَّذِينَ يَكۡسِبُونَ ٱلۡإِثۡمَ سَيُجۡزَوۡنَ بِمَا كَانُواْ يَقۡتَرِفُونَ (١٢٠)
6-120a: Manifest and hidden sins: By drawing attention to the permissible and forbidden foods, it is conveyed that one should safeguard against both hidden and open sins. It should not be the case that while focusing on commands about hidden matters, one becomes inattentive of commands regarding manifest matters or that one safeguards against manifest sins but commits them in secrecy. The Pre-Islamic Arabs did not consider committing sins in secret as reprehensible. Thus, for example, they considered committing adultery in secrecy to be acceptably but not so if done openly. This is exactly the situation in the West today. Just as the Quranic revelation was needed to root out this evil from Arabia then, it is most needed for the West today.
6-121 And eat not of that on which Allah’s name has not been mentioned, and that is surely a transgression. And certainly the devils inspire their friends to contend with you; and if you obey them, you will surely be polytheists.
وَلَا تَأۡڪُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَإِنَّهُ ۥ لَفِسۡقٌ۬ۗ وَإِنَّ ٱلشَّيَـٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآٮِٕهِمۡ لِيُجَـٰدِلُوكُمۡۖ وَإِنۡ أَطَعۡتُمُوهُمۡ إِنَّكُمۡ لَمُشۡرِكُونَ (١٢١)
6-121a: This verse explains very clearly that eating anything on which Allah’s name has not been mentioned is not permissible. The food of the Ahle Kitab is permissible only to the extent that they haves slaughtered it by slitting the throat of the animal and they have taken the name of God on it.
By mentioning the enemies of the religion again in the last verse, the real subject of this verse and the next verse is hinted at.
Bayan-ul-Quran 