وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَا كَانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشَاءَ اللَّهُ وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ ﴿۱۱۱﴾ وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ ﴿۱۱۲﴾

﴾111﴿ Wa law annanaa nazzal naaa ilaihimul malaaa'ikata wa kallamahumul mawtaa wa hasharnaa 'alaihim kulla shai'in qubulam maa kaanoo liyu'minooo illaaa ai yashaaa'al laahu wa laakinna aksarahum yajhaloon
﴾112﴿ Wa kazaalika ja'alnaa likulli nabiyyin 'aduwwan Shayaateenal insi waljinni yoohee ba'duhum ilaa ba'din zukhrufal qawli ghurooraa; wa law shaaa'a Rabbuka maa fa'aloohu fazarhum wa maa yaftaroon

﴾111﴿ And if We send down upon them the angels and speak with them the dead, and we bring together (bring to life) for them everything in front of them And let us collect (live) for them everything in front of them, they will never believe except when Allah Almighty wills, but most of them do not know
﴾112﴿ And thus We created for every prophet the devils, humans and jinn Some of them tempt others with embellished words to deceive And if your Lord willed, they would not have done this Leave them with their lies that they weave

[111] This verse is a response to another one of their claims, namely: “If a sign were to come to them” – meaning, even if these miracles were to be shown to them, they still would not believe due to their stubbornness and hostility.
These are the very miracles they had demanded, as mentioned in verse 92 of Surah Al-Isra, verse 22 of Surah Al-Furqan, and verse 124 of Surah Al-An’am, where they requested the descent of angels and the sight of Allah the Exalted. And in verse 36 of Surah Ad-Dukhan and verse 25 of Surah Al-Jathiya, they demanded the return of their deceased ancestors.
(قُبُلًا) – is the plural of qabīl, meaning “in groups,” or it can mean “face to face” (direct encounter).
(إِلَّا أَنْ يَشَاءَ اللَّهُ) – This points to the fact that even faith is subject to the will of Allah the Exalted, as mentioned similarly in verse 100 of Surah Yunus.
(يَجْهَلُونَ) – This refers generally to both types of ignorance: willful ignorance (out of defiance) and unintentional ignorance.
[112] This is the fourth obstacle in the path of conveying the message. Sometimes, when the message of monotheism spreads, the human devils (such as corrupt scholars) and others rise up and decorate words of polytheism and innovation to appeal to the common people. This is referred to as "zukhruf al-qawl" (embellished speech). They engage in debates and arguments with the people of truth.
The connection of this verse to the previous ones is as follows: earlier, the disbelief of the deniers was explained despite the presence of miracles; now, the apparent obstacles are mentioned, which are the whisperings and tricks of the devils. This verse also serves as a consolation to the Prophet (May Allah bless him and give him peace).
(يُوحِي) – “Wahy” means a secret communication, so it is also used for whispering here. The point in using this term is that the person who receives such whisperings may claim that it has been revealed to him, or he perceives it as similar to revelation.
(زُخْرُفَ الْقَوْلِ) – This is a metaphor, like coating iron or steel with gold to deceive people. Similarly, false speech (words of disbelief, polytheism, and innovation) is adorned and presented as good, such as calling an innovation a “good innovation” (bid‘ah ḥasanah). This is called zukhruf al-qawl.
(غُرُورًا) – This is the object (maf‘ūl), meaning “to deceive the people.”
(فَذَرْهُمْ) – This means to leave them alone, that is, to give them respite and wait until the punishment of Allah comes upon them.