سُوْرَةُ الْاَنْعَامِ

Surah Al-An'aam (6) — Ayah 111

The Cattle · Meccan · Juz 8 · Page 142

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۞ وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ ٱلْمَلَـٰٓئِكَةَ وَكَلَّمَهُمُ ٱلْمَوْتَىٰ وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلًا مَّا كَانُوا۟ لِيُؤْمِنُوٓا۟ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَـٰكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ ﴿111﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed, unless Allâh willed, but most of them behave ignorantly.

Word by Word — Arabic, Transliteration & Meaning

۞ وَلَوْ walaw And (even) if
أَنَّنَا annanā [that] We (had)
نَزَّلْنَآ nazzalnā [We] sent down
إِلَيْهِمُ ilayhimu to them
ٱلْمَلَـٰٓئِكَةَ l-malāikata the Angels
وَكَلَّمَهُمُ wakallamahumu and spoken to them
ٱلْمَوْتَىٰ l-mawtā the dead
وَحَشَرْنَا waḥasharnā and We gathered
عَلَيْهِمْ ʿalayhim before them
كُلَّ kulla every
شَىْءٍۢ shayin thing
قُبُلًۭا qubulan face to face
مَّا mā not
كَانُوا۟ kānū they were
لِيُؤْمِنُوٓا۟ liyu'minū to believe
إِلَّآ illā unless
أَن an [that]
يَشَآءَ yashāa wills
ٱللَّهُ l-lahu Allah
وَلَـٰكِنَّ walākinna But
أَكْثَرَهُمْ aktharahum most of them
يَجْهَلُونَ yajhalūna (are) ignorant

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 111) ➊ {وَ لَوْ اَنَّنَا نَزَّلْنَاۤ اِلَيْهِمُ الْمَلٰٓىِٕكَةَ ……:} The previous verse: In «وَ مَا يُشْعِرُكُمْ اَنَّهَاۤ اِذَا جَآءَتْ لَا يُؤْمِنُوْنَ», the matter that was briefly mentioned is detailed here, that is, even if We fulfill all their demands, such as sending down angels and making the dead speak, etc., and even more than that, if We bring every single thing before them in groups or face to face, still they will not believe. By "every single thing" is meant every item among their demands, because the word {’’كُلَّ‘‘} refers to every thing appropriate to the context, as the hoopoe said regarding the Queen of Sheba: «وَ اُوْتِيَتْ مِنْ كُلِّ شَيْءٍ » [النمل : ۲۳ ] "And she has been given everything." Obviously, she had not been given literally everything, but only those things related to rule and sovereignty.
➋ { اِلَّاۤ اَنْ يَّشَآءَ اللّٰهُ :} But if Allah wills, He can grant faith even to the most stubborn of deniers, as later on, countless disbelievers of Arabia who harbored great enmity also became Muslim upon the conquest of Makkah. These are words of glad tidings for the Muslims.
➌ { وَ لٰكِنَّ اَكْثَرَهُمْ يَجْهَلُوْنَ:} Here, the ignorance meant is not that which is the opposite of knowledge, but the ignorance that is the opposite of forbearance, that is, harshness—meaning that some forbearing ones are also present among them.

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

111. 1 And they would confirm the messengership of Muhammad, the Messenger of Allah ﷺ.

111. 2 The second meaning that has been stated is that the signs they demand would all be presented before them. And another meaning that has been mentioned is that if everything were to gather together in groups and testify that the chain of prophets is true, then even after fulfilling all these signs and demands, they would still not believe—except whom Allah wills. This same meaning is found in this verse as well (Surah Yunus 96-97): Those upon whom the word of your Lord has been fulfilled will not believe, even if every kind of sign comes to them, until they see the painful punishment.

111. 3 And these ignorant notions are what stand between them and accepting the truth. If the veil of ignorance were lifted, perhaps the truth would become clear to them and, by Allah’s will, they would accept the truth.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

111. And even if We had sent down angels to them, and the dead had spoken to them, and We had gathered all things before them, they still would not have believed, except whom Allah wills [114]. But most of them [115] behave ignorantly.

[113] In this verse as well, a response is being given to the demand of the disbelievers for a tangible miracle, meaning that the state of these wretched people is such that even if We were to send down angels who would testify before them that this Prophet is truly the Messenger of Allah and that this Book is truly revealed from Allah, and if the dead were to rise from their graves and tell them that indeed whatever this Prophet says is true and that we have witnessed some of the conditions after death, and even if We were to show them a hundred thousand miracles, they would plainly say that this is clear magic and that our eyes have been bewitched; still, they would not come towards faith.

[114] One meaning of ﴿اِنْ يَشَاِ اللّٰهُ﴾ is the same as has been stated in the translation, that is, perhaps one or two people would have believed, those for whom it was destined, and the second meaning is that if it had been in Allah’s will, all of them could have believed, but such compelled faith is neither in Allah’s will nor does it have any benefit.

[115] This address can also be towards those Muslims who wished that if the demand for a miracle was fulfilled, perhaps these disbelievers would come to faith, and it is being explained that these are foolish notions; to expect faith from them is futile and pointless. And it is also directed towards those disbelievers who were demanding a tangible miracle; their very demand is proof of their ignorance, for the person who does not wish to take guidance from the hundreds of thousands of signs spread within himself and throughout the universe will, even after seeing such a miracle, continue to make excuses.
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