سُوْرَةُ الْمُؤْمِنُوْنَ
Surah Al-Muminoon (23) — Ayah 100
لَعَلِّىٓ أَعْمَلُ صَـٰلِحًا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ ﴿100﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"So that I may do good in that which I have left behind!" No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected.
Word by Word — Arabic, Transliteration & Meaning
لَعَلِّىٓ
laʿallī
That I may
أَعْمَلُ
aʿmalu
do
صَـٰلِحًۭا
ṣāliḥan
righteous (deeds)
فِيمَا
fīmā
in what
تَرَكْتُ ۚ
taraktu
I left behind
كَلَّآ ۚ
kallā
No
إِنَّهَا
innahā
Indeed, it
كَلِمَةٌ
kalimatun
(is) a word
هُوَ
huwa
he
قَآئِلُهَا ۖ
qāiluhā
speaks it
وَمِن
wamin
and before them
وَرَآئِهِم
warāihim
and before them
بَرْزَخٌ
barzakhun
(is) a barrier
إِلَىٰ
ilā
till
يَوْمِ
yawmi
(the) Day
يُبْعَثُونَ
yub'ʿathūna
they are resurrected
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 100) ➊ {لَعَلِّيْۤ اَعْمَلُ صَالِحًا فِيْمَا تَرَكْتُ :} So that I may do some righteous deed in that wealth and property which I have left behind, or that I may return to this world and do some righteous deed which I have left undone. In Tafsir Ibn Kathir it is stated: "Qatadah said regarding the verse: « حَتّٰۤى اِذَا جَآءَ اَحَدَهُمُ الْمَوْتُ» that Alaa bin Ziyad used to say that a person should put himself in the place of this dying man and think as if his death has come and he has asked his Lord for respite, and it has been granted to him, so in that respite, as much as possible, he should worship Allah. And Qatadah said, By Allah! He will not wish to return to his family, nor to his children, but he will only wish to return and obey Allah. So look at the desire of the negligent disbeliever and act upon it by taking advantage of the respite you have been given."
➋ { كَلَّا :} There are two meanings to this, and both are intended: one is that it will never happen that you will return to the world, and the second is that your claim that you will return and do righteous deeds is never correct.
➌ { اِنَّهَا كَلِمَةٌ هُوَ قَآىِٕلُهَا :} That is, this will only be a statement that he will make, it will have no connection with reality, rather he will be telling a clear lie, as He said: « وَ لَوْ رُدُّوْا لَعَادُوْا لِمَا نُهُوْا عَنْهُ وَ اِنَّهُمْ لَكٰذِبُوْنَ » [ الأنعام : ۲۸ ] "And if they were returned, they would surely return to what they were forbidden, and indeed, they are surely liars." The second meaning is that this will only be a statement from his mouth which he will repeat again and again, but it will not benefit him at all, and the third meaning is that this is a statement which every disbeliever will certainly say at the time of death.
➍ { وَ مِنْ وَّرَآىِٕهِمْ بَرْزَخٌ اِلٰى يَوْمِ يُبْعَثُوْنَ : ’’وَرَاءٌ‘‘} The meaning is both forward and backward; here both meanings are intended: that ahead lies another realm, Barzakh, which is also called the life of the grave, where, upon arrival, they are veiled from the people of the world and the Hereafter does not yet appear. However, for the disbeliever, a small sample of the punishment of the Hereafter is presented, the taste of which he will continue to experience until the Day of Resurrection. Similarly, for the people of faith, comfort and blessings are provided. Both are mentioned in the hadiths and also in the verses. See Surah Al-Mu’min (45, 46).
➋ { كَلَّا :} There are two meanings to this, and both are intended: one is that it will never happen that you will return to the world, and the second is that your claim that you will return and do righteous deeds is never correct.
➌ { اِنَّهَا كَلِمَةٌ هُوَ قَآىِٕلُهَا :} That is, this will only be a statement that he will make, it will have no connection with reality, rather he will be telling a clear lie, as He said: « وَ لَوْ رُدُّوْا لَعَادُوْا لِمَا نُهُوْا عَنْهُ وَ اِنَّهُمْ لَكٰذِبُوْنَ » [ الأنعام : ۲۸ ] "And if they were returned, they would surely return to what they were forbidden, and indeed, they are surely liars." The second meaning is that this will only be a statement from his mouth which he will repeat again and again, but it will not benefit him at all, and the third meaning is that this is a statement which every disbeliever will certainly say at the time of death.
➍ { وَ مِنْ وَّرَآىِٕهِمْ بَرْزَخٌ اِلٰى يَوْمِ يُبْعَثُوْنَ : ’’وَرَاءٌ‘‘} The meaning is both forward and backward; here both meanings are intended: that ahead lies another realm, Barzakh, which is also called the life of the grave, where, upon arrival, they are veiled from the people of the world and the Hereafter does not yet appear. However, for the disbeliever, a small sample of the punishment of the Hereafter is presented, the taste of which he will continue to experience until the Day of Resurrection. Similarly, for the people of faith, comfort and blessings are provided. Both are mentioned in the hadiths and also in the verses. See Surah Al-Mu’min (45, 46).
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.
10-1 This desire is made by every disbeliever at the time of death, at the time of being resurrected, in the court of Allah on the Day of Judgment, and at the time of being thrown into Hell, and will continue to be made, but it will be of no benefit. This subject has been mentioned in several places in the Noble Quran.
10-2 کَلَّا is for rebuke, meaning it can never happen that they are sent back to the world.
10-3 One meaning of this is that this is the statement that every disbeliever makes at the time of death (the agony of death). The second meaning is that this is just talk and not action; even if they are sent back to the world, their statement will remain just a statement, and they will not be granted the ability to act righteously. The disbeliever will not wish to return to his family and tribe in the world, but will wish to return to the world for righteous deeds. Therefore, considering the moments of life as precious, as many righteous deeds as possible should be performed so that on the Day of Judgment there is no need to make such a wish (Ibn Kathir).
10-4 The barrier and partition between two things is called Barzakh. The interval between the life of this world and the life of the Hereafter is referred to here as Barzakh. Because after death, a person's connection with the life of this world ends, and the life of the Hereafter will begin when all people are resurrected. This is the intermediate life. Wherever and in whatever form a person's existence will be, apparently he will have mixed with the soil and become soil, or become ashes and scattered in the winds, or flowed in rivers, or become the food of some animal, but Allah Almighty will grant everyone a new existence and gather them in the field of resurrection.
10-2 کَلَّا is for rebuke, meaning it can never happen that they are sent back to the world.
10-3 One meaning of this is that this is the statement that every disbeliever makes at the time of death (the agony of death). The second meaning is that this is just talk and not action; even if they are sent back to the world, their statement will remain just a statement, and they will not be granted the ability to act righteously. The disbeliever will not wish to return to his family and tribe in the world, but will wish to return to the world for righteous deeds. Therefore, considering the moments of life as precious, as many righteous deeds as possible should be performed so that on the Day of Judgment there is no need to make such a wish (Ibn Kathir).
10-4 The barrier and partition between two things is called Barzakh. The interval between the life of this world and the life of the Hereafter is referred to here as Barzakh. Because after death, a person's connection with the life of this world ends, and the life of the Hereafter will begin when all people are resurrected. This is the intermediate life. Wherever and in whatever form a person's existence will be, apparently he will have mixed with the soil and become soil, or become ashes and scattered in the winds, or flowed in rivers, or become the food of some animal, but Allah Almighty will grant everyone a new existence and gather them in the field of resurrection.
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.
100. So that I may do righteous deeds in what I left behind." (Allah will say), "Never [96]!" It is only a word he is saying. And behind them is a barrier [97] until the Day they are resurrected.
[96] Here, "kalla" gives two meanings: one is that Allah Almighty will say that since sending any human back to this world after death is against My law and My will, therefore, this can never happen. And the second is that what the dying person is saying—that now I will go to the world and perform good deeds instead of bad ones—is a useless statement. Because after witnessing the conditions at the time of death and seeing the angels, there remains no faith in the unseen. And what is required is faith in the unseen, not faith in the witnessed. Anyone can acknowledge what is present and seen, and this cannot be called faith or faith in the unseen. Nor does this world remain a place of trial in that state. And another situation is that it is human nature to turn to Allah in times of distress, but when that distress is removed and prosperity is attained, he forgets all about the times of distress and the promises made to Allah during that distress. This situation is also supported by common observation and by several verses of the Noble Quran. In this respect as well, sending any dead person back to the world is useless. Therefore, whatever the dying person says at the time of death is nothing but nonsense, which will be of no benefit.
[97]
Barzakh: The Period from Death to the Resurrection
Here, the word "barzakh" is used, which means barrier, veil, obstruction, etc., and according to some, this word is actually the Arabicized form of the Persian word "parda" (curtain). However, the barrier or veil here is not like hanging a cloth or building a wall between two things so that everything is hidden from each other. Rather, this barrier also includes a long period of time. And this barzakh encompasses the period from the time of a person's death until his resurrection. Both the world of the living and the Hereafter are hidden from the people of barzakh. Allah Almighty has referred to this world of barzakh as the period of death, which means that during this period, the effects of death prevail. However, since the soul remains alive and is in the possession of Allah Almighty, therefore, during this period, some traces of life are found. During this period, the deceased also receives punishment or reward, but the punishment or reward is much lighter compared to the punishment or reward of the Day of Resurrection. The punishment of this period is called the punishment of the grave, whether the body of the deceased is present in the grave, has decayed, has been eaten by beasts, or has gone to the depths of the water.
[96] Here, "kalla" gives two meanings: one is that Allah Almighty will say that since sending any human back to this world after death is against My law and My will, therefore, this can never happen. And the second is that what the dying person is saying—that now I will go to the world and perform good deeds instead of bad ones—is a useless statement. Because after witnessing the conditions at the time of death and seeing the angels, there remains no faith in the unseen. And what is required is faith in the unseen, not faith in the witnessed. Anyone can acknowledge what is present and seen, and this cannot be called faith or faith in the unseen. Nor does this world remain a place of trial in that state. And another situation is that it is human nature to turn to Allah in times of distress, but when that distress is removed and prosperity is attained, he forgets all about the times of distress and the promises made to Allah during that distress. This situation is also supported by common observation and by several verses of the Noble Quran. In this respect as well, sending any dead person back to the world is useless. Therefore, whatever the dying person says at the time of death is nothing but nonsense, which will be of no benefit.
[97]
Barzakh: The Period from Death to the Resurrection
Here, the word "barzakh" is used, which means barrier, veil, obstruction, etc., and according to some, this word is actually the Arabicized form of the Persian word "parda" (curtain). However, the barrier or veil here is not like hanging a cloth or building a wall between two things so that everything is hidden from each other. Rather, this barrier also includes a long period of time. And this barzakh encompasses the period from the time of a person's death until his resurrection. Both the world of the living and the Hereafter are hidden from the people of barzakh. Allah Almighty has referred to this world of barzakh as the period of death, which means that during this period, the effects of death prevail. However, since the soul remains alive and is in the possession of Allah Almighty, therefore, during this period, some traces of life are found. During this period, the deceased also receives punishment or reward, but the punishment or reward is much lighter compared to the punishment or reward of the Day of Resurrection. The punishment of this period is called the punishment of the grave, whether the body of the deceased is present in the grave, has decayed, has been eaten by beasts, or has gone to the depths of the water.
