سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 200
فَإِذَا قَضَيْتُم مَّنَـٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ ﴿200﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So when you have accomplished your Manâsik, remember Allâh as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter.
Word by Word — Arabic, Transliteration & Meaning
فَإِذَا
fa-idhā
Then when
قَضَيْتُم
qaḍaytum
you complete[d]
مَّنَـٰسِكَكُمْ
manāsikakum
your acts of worship
فَٱذْكُرُوا۟
fa-udh'kurū
then remember
ٱللَّهَ
l-laha
Allah
كَذِكْرِكُمْ
kadhik'rikum
as you remember
ءَابَآءَكُمْ
ābāakum
your forefathers
أَوْ
aw
or
أَشَدَّ
ashadda
(with) greater
ذِكْرًۭا ۗ
dhik'ran
remembrance
فَمِنَ
famina
And from
ٱلنَّاسِ
l-nāsi
the people
مَن
man
who
يَقُولُ
yaqūlu
say
رَبَّنَآ
rabbanā
Our Lord
ءَاتِنَا
ātinā
Grant us
فِى
fī
in
ٱلدُّنْيَا
l-dun'yā
the world
وَمَا
wamā
And not
لَهُۥ
lahu
for him
فِى
fī
in
ٱلْـَٔاخِرَةِ
l-ākhirati
the Hereafter
مِنْ
min
[of]
خَلَـٰقٍۢ
khalāqin
any share
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 200 to 202) ➊ Before Islam, when the Arabs would finish Hajj, they would hold a fair in Mina and would extensively mention their forefathers. Allah Almighty said that in the same way, remember Allah, or even more than that. (Fath al-Qadeer)
➋ After commanding the remembrance of Allah, the manner of supplication is described, and it is explained that there are two types of people who supplicate to Allah Almighty: one is those who seek only the world, such people will be completely deprived of the blessings of the Hereafter (see Ash-Shura: 20), and the other is those who seek goodness in both the world and the Hereafter; true success belongs to these people. (Razi, Shawkani) Goodness (hasanah) in the world includes a righteous wife, dominance in the world, establishment of Islamic caliphate, abundance of provision, knowledge of religion and the world, and the ability to act according to Allah’s commands—in short, all good deeds are included. Goodness in the Hereafter includes salvation from Hell, Paradise, attainment of Allah’s pleasure, ease in reckoning, and seeing Allah Almighty, etc. Anas (may Allah be pleased with him) says that the supplication most often made by the Messenger of Allah (peace and blessings be upon him) was: [اَللَّہُمَّ آتِنَا فِی الدُّنْیَا حَسَنَۃً وَ فِی الْآخِرَۃِ حَسَنَۃً وَ قِنَا عَذَابَ النَّارِ] “O Allah! Grant us goodness in this world and goodness in the Hereafter and save us from the punishment of the Fire.” [ بخاری، الدعوات، باب قول النبی صلی اللہ علیہ وسلم: ربنا آتنا… : ۶۳۸۹۔ مسلم : ۲۶۹۰] It is in Sahih Muslim: “Whenever Anas (may Allah be pleased with him) wanted to supplicate, he would make this (aforementioned) supplication, and whenever he wanted to make another supplication, he would include this supplication in it as well.” In summary, this is a very comprehensive supplication, and encouragement for it has come in several hadiths. During tawaf, this supplication is also Sunnah between the Yemeni Corner and the Black Stone. [أبو داوٗد، المناسک، باب الدعاء فی الطواف، ۱۸۹۲ و قال الألبانی حسن]
Allah Almighty has mentioned here two types of people: those who seek only the goodness of the world, and those who seek goodness in both the world and the Hereafter. The third type—those who seek only the Hereafter and do not ask for the goodness of the world—are not mentioned, because Islam is a religion that does not like its followers to abandon the world, nor does it permit withdrawal from worldly blessings. Since the time Muslims began to imitate Hindu ascetics and Christian monks in abandoning the world, they abandoned jihad, withdrew from worldly sciences, and became slaves to others in every matter. The disbelievers are not bothered by their Sufi orders, nor by the concept of the shaykh, nor by the khanqah system, because this only strengthens the habit of servitude; in fact, they encourage such people, provide them with every facility to travel to their countries, but when it comes to those who guarantee the honor of Islam and Muslims—those who speak of jihad or caliphate—they do not hesitate to make the world unbearably tight for them. Then what will be the case if it is said:
If you have abandoned the world, then abandon the Hereafter as well?
If it is said that the poet’s intention is only to attain Allah’s pleasure, then Allah’s pleasure is attained only by seeking both the world and the Hereafter and striving for them. The seeking of both by Muslims, in fact, every action of theirs, is for the attainment of Allah’s pleasure. « وَ قِنَا عَذَابَ النَّارِ» This is mentioned because goodness in the Hereafter can occur even after some punishment of the Fire, so a separate supplication for protection from it is made. (Ibn Ashur)
➋ After commanding the remembrance of Allah, the manner of supplication is described, and it is explained that there are two types of people who supplicate to Allah Almighty: one is those who seek only the world, such people will be completely deprived of the blessings of the Hereafter (see Ash-Shura: 20), and the other is those who seek goodness in both the world and the Hereafter; true success belongs to these people. (Razi, Shawkani) Goodness (hasanah) in the world includes a righteous wife, dominance in the world, establishment of Islamic caliphate, abundance of provision, knowledge of religion and the world, and the ability to act according to Allah’s commands—in short, all good deeds are included. Goodness in the Hereafter includes salvation from Hell, Paradise, attainment of Allah’s pleasure, ease in reckoning, and seeing Allah Almighty, etc. Anas (may Allah be pleased with him) says that the supplication most often made by the Messenger of Allah (peace and blessings be upon him) was: [اَللَّہُمَّ آتِنَا فِی الدُّنْیَا حَسَنَۃً وَ فِی الْآخِرَۃِ حَسَنَۃً وَ قِنَا عَذَابَ النَّارِ] “O Allah! Grant us goodness in this world and goodness in the Hereafter and save us from the punishment of the Fire.” [ بخاری، الدعوات، باب قول النبی صلی اللہ علیہ وسلم: ربنا آتنا… : ۶۳۸۹۔ مسلم : ۲۶۹۰] It is in Sahih Muslim: “Whenever Anas (may Allah be pleased with him) wanted to supplicate, he would make this (aforementioned) supplication, and whenever he wanted to make another supplication, he would include this supplication in it as well.” In summary, this is a very comprehensive supplication, and encouragement for it has come in several hadiths. During tawaf, this supplication is also Sunnah between the Yemeni Corner and the Black Stone. [أبو داوٗد، المناسک، باب الدعاء فی الطواف، ۱۸۹۲ و قال الألبانی حسن]
Allah Almighty has mentioned here two types of people: those who seek only the goodness of the world, and those who seek goodness in both the world and the Hereafter. The third type—those who seek only the Hereafter and do not ask for the goodness of the world—are not mentioned, because Islam is a religion that does not like its followers to abandon the world, nor does it permit withdrawal from worldly blessings. Since the time Muslims began to imitate Hindu ascetics and Christian monks in abandoning the world, they abandoned jihad, withdrew from worldly sciences, and became slaves to others in every matter. The disbelievers are not bothered by their Sufi orders, nor by the concept of the shaykh, nor by the khanqah system, because this only strengthens the habit of servitude; in fact, they encourage such people, provide them with every facility to travel to their countries, but when it comes to those who guarantee the honor of Islam and Muslims—those who speak of jihad or caliphate—they do not hesitate to make the world unbearably tight for them. Then what will be the case if it is said:
If you have abandoned the world, then abandon the Hereafter as well?
If it is said that the poet’s intention is only to attain Allah’s pleasure, then Allah’s pleasure is attained only by seeking both the world and the Hereafter and striving for them. The seeking of both by Muslims, in fact, every action of theirs, is for the attainment of Allah’s pleasure. « وَ قِنَا عَذَابَ النَّارِ» This is mentioned because goodness in the Hereafter can occur even after some punishment of the Fire, so a separate supplication for protection from it is made. (Ibn Ashur)
