Surah Al-Baqarah >> Currently viewing Surah Baqarah Ayat 39 (2:39)

Surah Baqarah Ayat 39 in Arabic Text

وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ
Wallazeena kafaroo wa kaz zabooo bi aayaatinaa ulaaa’ika Ashaabun Naari hum feehaa khaalidoon (section 4)

English Translation

Here you can read various translations of verse 39

Sahih International
And those who disbelieve and deny Our signs – those will be companions of the Fire; they will abide therein eternally.”

Yusuf Ali
“But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein.”

Abul Ala Maududi
and whoever will refuse to accept it and defy Our Revelations they shall be doomed to the Fire wherein they shall remain for ever.

Muhsin Khan
But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever.

Pickthall
But they who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein.

Dr. Ghali
And (the ones) who have disbelieved and cried lies to Our signs, those are the companions (i.e. the inhabitants) of the Fire; they are therein eternally (abiding).

Abdel Haleem
those who disbelieve and deny Our messages shall be the inhabitants of the Fire, and there they will remain.’

Quran 2 Verse 39 Explanation

For those looking for commentary to help with the understanding of Surah Baqarah ayat 39, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(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 (n. 31 above).

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 (7: 11 ff), (15: 26 ff)., (17: 61 ff)., (18: 50), (20: 116 ff)., (38: 71 ff). 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

Ibn-Kathir

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.

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