Transliteration:( Wallazeena kafaroo wa kaz zabooo bi aayaatinaa ulaaa'ika Ashaabun Naari hum feehaa khaalidoon )
"And those who disbelieve and falsify Our signs—they will be the inmates of Hell, and they will abide therein eternally. [77]"
This verse clearly states that those who deny faith and reject divine signs after receiving clear Prophetic guidance will face eternal punishment in Hell.
However, this applies specifically to those who have received the complete message of Prophethood. Once the truth has been conveyed, belief and obedience become obligatory. Rejection after full knowledge results in eternal damnation.
For those who have not received a prophetic message, such as people in pre-Islamic periods or remote areas, belief in the oneness of Allah alone is sufficient for their salvation.
Allah introduces both outcomes in the earlier verse:
“Then if any guidance comes to you from Me...” (Surah Baqarah 2:38)
From this, scholars derive that the Holy Prophet’s ﷺ parents, who lived before his prophethood and did not receive revelation, are among the pardoned and sinless, as they were monotheists and free from shirk.
This verse reaffirms the justice of Allah—reward and punishment depend on knowledge, opportunity, and intentional response to divine truth.
The tafsir of Surah Baqarah verse 39 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 38 which provides the complete commentary from verse 38 through 39.
(2:39) But those who refuse to accept this (guidance) and reject Our Signs as false[54] are destined for the Fire where they shall abide for ever.”[55]
54. Ayat is the plural of ayah which means a ‘sign’ or ‘token’ which directs one to something important. In the Qur’an this word is used in four different senses. Sometimes it denotes a sign or indication. In certain other places the phenomena of the universe are called the ayat (signs) of God, for the reality to which the phenomena point is hidden behind the veil of appearances. At times the miracles performed by the Prophets are also termed ayat since they show that the Prophets were envoys of the Sovereign of the universe. Lastly, individual units of the Book of God are also called ayat because they point to the ultimate reality, and because the substantive contents of the Book of God, its phraseology, its style, its inimitable literary excellence are clear tokens of the attributes of the Author of the Book. The sense in which the word ayah has been used in a particular verse becomes evident from the context of its occurrence.
55. This is a permanent directive from God to mankind which is valid from the beginning of life until the Day of Judgement. It is this which has been mentioned earlier as God’s covenant see (Surah Al-Baqarah, ayat 27) note 31.
It is not for man to prescribe the way of life which his fellow human beings should follow. In his double capacity as the subject and vicegerent of God, man is required to follow the way of life prescribed by his Lord. There are only two means of access to this way: either by direct revelation from God or by following one to whom God has revealed guidance. Nothing else can direct man to the way that enjoys God’s approval and good pleasure. Resorting to any other means in quest of salvation is not only fundamentally mistaken but tantamount to rebellion.
The story of the creation of Adam and the origin of the human species occurs seven times in the Qur’an, once in the verses just mentioned. For other references see (Surah Al-Aaraf, ayat 11), (Surah Al-Hijr, ayat 26)., (Surah Al-Isra, ayat 61)., (Surah Al-Kahf, ayat 50), (Surah TaHa, ayat 116)., (Surah Sad, ayat 71). The story also occurs in the Bible in Genesis 1, 2 and 3. A comparative reading of the Qur’anic and Biblical versions will enable the perceptive reader to detect the differences between the two.
The dialogue between God and the angels at the time of the creation of Adam is also mentioned in the Talmud. This account lacks the spiritual significance underlying the Qur’anic version. Indeed, the Talmudic version additionally contains the following oddity: when the angels ask why men are being created, God replies that they are being created so that good people may be born among them. God refrains from mentioning the bad people lest the angels disapprove the creation of man! (See Paul Isaac Hershon, Talmudic Miscellany, London, 1880, pp. 294
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