Surah Al-Muminoon (23) — Ayah 99
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
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.
{فَيَا عَجَبَا حَتّٰي كُلَيْبٌ تَسُبُّنِيْ ¤ كَأَنَّ أَبَاهَا نَهْشَلٌ أَوْ مُجَاشِعُ }
({أَيْ يَسُبُّنِيَ النَّاسُ حَتّٰي كُلَيْبٌ}) “That is, it is astonishing that everyone abuses me, even Banu Kalib abuse me, as if their father is Nahshal or Mujashi‘—meaning, even the insignificant people of a tribe like Kalib, who are not the children of any renowned father, abuse a person of high lineage like me.”
➋ { قَالَ رَبِّ ارْجِعُوْنِ : ’’رَجَعَ يَرْجِعُ‘‘} is used both intransitively and transitively; it means both to return and to send back. Here, it means to send back. That is, the disbeliever and polytheist persist in their disbelief and polytheism until, when death comes to one of them and all those realities that the messengers had informed them of—which they had denied until now—come before their eyes, they request respite and to be sent back to the world. See Surah Munafiqun (10, 11) and Ibrahim (44). They will make this request at the time of death, on the Day of Resurrection, and also upon seeing the Fire, as mentioned in other verses. See Surah A‘raf (53), Sajdah (12), An‘am (27), Shura (44), Mu’min (11), Fatir (37), and Saba (51–53).
➌ { ’’ رَبِّ ‘‘} (O my Lord!) is in the singular, while {’’ ارْجِعُوْنِ ‘‘} (send me back) is in the plural. The commentators have given three explanations for this. One is that the disbeliever, in extreme helplessness, will address Allah in the plural form for reverence, as is common in all languages, and likewise in Arabic. For example, the angels addressed Sarah (peace be upon her) saying: « اَتَعْجَبِيْنَ مِنْ اَمْرِ اللّٰهِ رَحْمَتُ اللّٰهِ وَ بَرَكٰتُهٗ عَلَيْكُمْ اَهْلَ الْبَيْتِ» [ ھود : ۷۳ ] “Do you wonder at Allah’s command? Allah’s mercy and His blessings be upon you, O people of the house!” Ibn Ashur writes that whether the addressee is masculine or feminine, in the context of reverence, the masculine plural pronoun {’’كُمْ‘‘} is used. In Arabic speech, an example of using the plural pronoun for a singular addressee is the saying of Hassan bin Thabit (may Allah be pleased with him):
{أَلَا فَارْحَمُوْنِيْ يَا إِلٰهَ مُحَمَّدٍ ¤ فَإِنْ لَمْ أَكُنْ أَهْلًا فَأَنْتَ لَهُ أَهْلٌ}
In this verse, the poet said {’’فَارْحَمُوْنِيْ‘‘} instead of {’’فَارْحَمْنِيْ‘‘}, and in the poem of Ja‘far bin ‘Ulbah Harithi in Hamasah, where he addresses his beloved:
{فَلاَ تَحْسَبِيْ أَنِّيْ تَخَشَّعْتُ بَعْدَكُمْ ¤ لِشَيْءٍ وَ لَا أَنِّيْ مِنَ الْمَوْتِ أَفْرَقُ}
“So do not think that after you I have become helpless because of anything, nor that I fear death.”
In this verse, the poet said {’’بَعْدَكُمْ‘‘} instead of {’’بَعْدَكِ‘‘}. This explanation is the best. The second explanation, given by Tabari (may Allah have mercy on him), is that the disbeliever will begin his speech with {’’ رَبِّ ‘‘}, which is for seeking help, but he will make the request to be sent back to those angels who have come to take his soul. This is like when some people seize someone and he says, “O Allah! Let me go.” This explanation is also very good. The third explanation is that the disbeliever will repeatedly request Allah: {’’ارْجِعْنِيْ، ارْجِعْنِيْ، ارْجِعْنِيْ‘‘}, so to express this repetition, the plural form {’’ ارْجِعُوْنِ ‘‘} is used. I have not found any reliable precedent for this explanation.
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.
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.
[95] In ﴿رَبِّ ارْجِعُوْنَ﴾, after the call to his Lord, the plural masculine form is used. ﴿رَبِّ ارْجِعِنِيْ﴾ is not used. Its likely translation and meaning would be: "O my Lord! I beseech You that these angels who have come to take my soul, return me to the world." And since Allah Almighty, in countless places in the Quran, has attributed the actions of the angels to Himself, considering their actions as His own, in this regard, this translation is also correct: "O my Lord! Return me to the world."
