Transliteration:( Wallazeena kafaroo wa kaz zabooo bi aayaatinaa ulaaa'ika Ashaabun Naari hum feehaa khaalidoon )
77. From this we learn that faith in all its manifestations and doing of good deeds become incumbent on those who have fully received the Prophetic message, and their disobedience of Prophetic laws will make them inmates of Hell. However, for those to whom Prophetic message is not conveyed, belief in the oneness of Allah is sufficient for their belief. Because Allah Almighty has commenced both these aspects from: 'Then if any guidance comes to you from me' (S2: V38). Thus, the Holy Prophet's parents are among the pardoned souls, and sinless because they had not received message from any Prophet. Their being monotheist is enough for their salvation.
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.
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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