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).
