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 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.
