Surah Baqarah ayat 200 Tafsir Quran 2:200

﴿فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾
[ البقرة: 200]

2:200 And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.

And when you have performed and completed your holy rites that is the devotions pertaining to your pilgrimage having cast stones at the Jamrat al-‘Aqaba performed the circumambulation and stopped at Minā remember God by extolling Him and repeating the takbīr saying Allāhu akbar ‘God is Great’ as you remember your fathers as you used to remember them and boast about them at the end of your pilgrimage or yet more intensely than your remembrance of them ashadda is in the accusative because it is a circumstantial qualifier referring to dhikr ‘remembrance’ which itself is in the accusative as the object of udhkurū ‘remember’ because had it come after it it would have functioned as an adjectival phrase. There are some people who say ‘Our Lord give to us our lot in this world’ and they are given it; such people will have no part no lot in the Hereafter.

And when you have concluded your religious devotions and rites of AL- hajj, then praise Allah and extol His glorious attributes as you customarily praised your forefathers in pagan times, but Allah’s praises and glorious attributes should be extolled from one’s heart and innermost being. Nonetheless, among people are those whose thoughts are set upon the mundane of this world; they invoke Allah to bestow upon them life’s comforts to satisfy their enjoyment and content, and consequently never shall such persons have a share in the Hereafter

The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj Allah commands that He be remembered after the rituals are performed. كَذِكْرِكُمْ ءَابَآءَكُمْ ( ...as you remember your forefathers ) Sa`id bin Jubayr said that Ibn `Abbas said, "During the time of Jahiliyyah, people used to stand during the ( Hajj ) season, and one of them would say, `My father used to feed ( the poor ), help others ( end their disputes, with his money ), pay the Diyah ( i.e., blood money ),' and so forth.
The only Dhikr that they had was that they would remember the deeds of their fathers.
Allah then revealed to Muhammad : فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا ( Remember Allah as you remember your forefathers or with far more remembrance. ) Therefore, remembering Allah the Exalted and Ever High is always encouraged.
We should mention that when Allah used "or" in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt ( as to which is larger or bigger ).
This statement is similar to the Ayat: فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ( ...as stones or even worse in hardness ) ( 2:74 ) and, يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ( .
..fear men as they fear Allah or even more ) ( 4:77 ) and, وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ ( And We sent him to a hundred thousand (people ) or even more) ( 37:147 ) and, فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى ( And was at a distance of two bows' length or (even ) nearer.) ( 53:9 ) Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted.
Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter.
Allah said: فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ ( 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.) qmeaning, they have no share in the Hereafter.
This criticism serves to discourage other people from imitating those mentioned. Sa`id bin Jubayr said that Ibn `Abbas said, "Some bedouins used to come to the standing area ( `Arafat ) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter.
Thus, Allah revealed about them: فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ ( 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.) The believers who came after them used to say: رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ( Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" ) Next, Allah revealed: أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ ( For them there will be alloted a share for what they have earned.
And Allah is swift at reckoning. ) Hence, Allah praised those who ask for the affairs of both this life and the Hereafter.
He said: وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ( And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" ) The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil.
The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject.
All of these are but a part of the good that is sought in this life.
As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place.
It also refers to being questioned lightly and the other favors in the Hereafter. As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters. Al-Qasim bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire." This is why the Sunnah encourages reciting this Du`a' ( i.e., in the Ayah about gaining a good deed in this life and the Hereafter ).
Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say:
«اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَــةً، وَقِنَا عَذَابَ النَّار»
( O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire. ) Imam Ahmad reported that Anas said, "Allah's Messenger ﷺ visited a Muslim man who had become as weak as a sick small bird.
Allah's Messenger ﷺ said to him, `Were you asking or supplicating to Allah about something' He said, `Yes.
I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.' Allah's Messenger ﷺ said: «سُبْحَانَ اللهِ لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، فَهَلَّا قُلْتَ: رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ( ( All praise is due to Allah! You cannot bear it -or stand it-.
You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire! )) The man began reciting this Du`a and he was cured." Muslim also recorded it. Al-Hakim reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them.
Is this acceptable' Ibn `Abbas said, `You are among those whom Allah described: أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ ( For them there will be alloted a share for what they have earned.
And Allah is swift at reckoning. ) Al-Hakim then commented; "This Hadith is authentic according to the criteria of the Two Shaykhs ( Al-Bukhari and Muslim ) although they did not record it."

(2:200) And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. *221 (Even those who remember Allah do it in different ways). Some say, "Our Lord, give us all the good things here in this world. " Such people shall have no share in the Hereafter.

And when you have completed your rites, meaning

*221).
After the Hajj the Arabs used to hold rallies at Mind.
At these rallies people from different tribes proudly narrated the achievements of their forefathers and indulged in much extravagant self-praise.
Here they are asked to renounce all such things and devote the time which they formerly spent on trivialities to remembering and celebrating God.

Dhikr refers to the remembrance of God at Mina.

 

The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj Allah commands that He be remembered after the rituals are performed. كَذِكْرِكُمْ ءَابَآءَكُمْ ( ...as you remember your forefathers ) Sa`id bin Jubayr said that Ibn `Abbas said, "During the time of Jahiliyyah, people used to stand during the ( Hajj ) season, and one of them would say, `My father used to feed ( the poor ), help others ( end their disputes, with his money ), pay the Diyah ( i.e., blood money ),' and so forth.
The only Dhikr that they had was that they would remember the deeds of their fathers.
Allah then revealed to Muhammad : فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا ( Remember Allah as you remember your forefathers or with far more remembrance. ) Therefore, remembering Allah the Exalted and Ever High is always encouraged.
We should mention that when Allah used "or" in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt ( as to which is larger or bigger ).
This statement is similar to the Ayat: فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ( ...as stones or even worse in hardness ) ( 2:74 ) and, يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ( .
..fear men as they fear Allah or even more ) ( 4:77 ) and, وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ ( And We sent him to a hundred thousand (people ) or even more) ( 37:147 ) and, فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى ( And was at a distance of two bows' length or (even ) nearer.) ( 53:9 ) Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted.
Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter.
Allah said: فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ ( 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.) qmeaning, they have no share in the Hereafter.
This criticism serves to discourage other people from imitating those mentioned. Sa`id bin Jubayr said that Ibn `Abbas said, "Some bedouins used to come to the standing area ( `Arafat ) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter.
Thus, Allah revealed about them: فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ ( 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.) The believers who came after them used to say: رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ( Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" ) Next, Allah revealed: أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ ( For them there will be alloted a share for what they have earned.
And Allah is swift at reckoning. ) Hence, Allah praised those who ask for the affairs of both this life and the Hereafter.
He said: وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ( And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!" ) The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil.
The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject.
All of these are but a part of the good that is sought in this life.
As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place.
It also refers to being questioned lightly and the other favors in the Hereafter. As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters. Al-Qasim bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire." This is why the Sunnah encourages reciting this Du`a' ( i.e., in the Ayah about gaining a good deed in this life and the Hereafter ).
Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say: «اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَــةً، وَقِنَا عَذَابَ النَّار» ( O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire. ) Imam Ahmad reported that Anas said, "Allah's Messenger ﷺ visited a Muslim man who had become as weak as a sick small bird.
Allah's Messenger ﷺ said to him, `Were you asking or supplicating to Allah about something' He said, `Yes.
I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.' Allah's Messenger ﷺ said: «سُبْحَانَ اللهِ لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، فَهَلَّا قُلْتَ: رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ( ( All praise is due to Allah! You cannot bear it -or stand it-.
You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire! )) The man began reciting this Du`a and he was cured." Muslim also recorded it. Al-Hakim reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them.
Is this acceptable' Ibn `Abbas said, `You are among those whom Allah described: أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ ( For them there will be alloted a share for what they have earned.
And Allah is swift at reckoning. ) Al-Hakim then commented; "This Hadith is authentic according to the criteria of the Two Shaykhs ( Al-Bukhari and Muslim ) although they did not record it."

( And when ye have completed your devotions ) upon finishing the rites of your pilgrimage, ( then remember Allah ) say: O Allah! ( as ye remember your fathers ) as you say: father! It is also said that this means: remember Allah for the blessings He showered on you as you used to remember the kindness of your fathers in the pre-Islamic era ( or with a more lively remembrance ) remember Him more than you used to remember your fathers. ( But of mankind is he who saith ) on the standing site: ( Our Lord! Give unto us in the world, ) camels, cows, sheep, male and female slaves and wealth ( and he hath no portion in the Hereafter ) of Paradise by performing the pilgrimage.

So when you have accomplished your Manasik [(i.e. Ihram, Tawaf of the Ka'bah and As-Safa and Al-Marwah), stay at 'Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allah 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.

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