Page 61: Unity of the Prophets, Acceptance of Submission, and Consequences of Disbelief
Surah Āl ʿImrān · Page 61
Surah Āl ʿImrān — Unity of the Prophets, Acceptance of Submission, and Consequences of Disbelief
Verses 3:84–91 · Page 61
📖 About This Page
Page 61 emphasizes the complete unity of divine revelation across all sent prophets—including Abraham, Ishmael, Isaac, Jacob, the Descendants (al-Asbāṭ), Moses, and Jesus—declaring that true belief makes no distinction between any of Allah's messengers. It establishes Islam (submission to Allah) as the sole acceptable religion in the sight of Allah, warning that any other way leads to ultimate loss in the Hereafter.
The verses further describe the grave spiritual state of those who reject faith after witnessing clear signs and truth, noting that divine guidance is withheld from persistent wrongdoers. However, the door of mercy remains wide open for those who sincerely repent and correct themselves. Conversely, for those who persist in disbelief until death, no amount of earthly riches—even an earth full of gold—can ransom them from eternal accountability.
Alhamdulillah, this structured sequence provides an authentic, chronological path to study and preserve these critical signs and records of faith.
🕌 Arabic Text (Page 61)
🌍 English Translation — Sahih International
84. Say, "We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants [al-Asbat], and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him."
85. And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers.
86. How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people.
87. Those – their recompense will be that upon them is the curse of Allah and the angels and the people, all together,
88. Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved,
89. Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful.
90. Indeed, those who disbelieve [i.e., reject the message] after their belief and then increase in disbelief – never will their [claimed] repentance be accepted, and they are the ones astray.
91. Indeed, those who disbelieve and die while they are disbelievers – never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers.
💡 Vocabulary & Tajwīd Insights
| Arabic Term | Meaning & Context |
|---|---|
| الأَسْبَاطِ Al-Asbāṭ | "The Descendants"—referring in verse 84 to the twelve tribes descended from the sons of Jacob (Yaʿqūb). |
| لا نُفَرِّقُ Lā Nufarriqu | "We make no distinction"—found in verse 84, highlighting belief in all sent prophets without rejecting any. |
| مِلْءُ الأَرْضِ Mil'u Al-Arḍi | "The capacity/fullness of the earth"—used in verse 91 to convey the unimaginable magnitude of gold that cannot redeem a disbeliever. |
| تجويد Tajwīd Rules |
Idghām Bighunnah (Nasal Assimilation):
Blend static Nun or Tanween with nasalization into letters (Yā', Nūn, Mīm, Wāw), as in hudan wa-shuhadā'a or 'adhābun 'alīmun wa-mā (verse 91).
Ikhfā' Ḥaqīqī (Concealment):
Conceal the nasal sound of unvoweled Nun or Tanween before Ikhfā' letters like Kāf, Tā', or Fā', as in min-qabli or man-yabtaghi (verse 85).
Madd Wājib Muttaṣil (Obligatory Connected Elongation):
Elongate long vowels for 4 or 5 counts when followed by Hamzah in the same word, such as ash-shuhadā'u or shuhadā'a (verse 86).
Qalqalah (Echoing/Bouncing Tone):
Pronounce letters of Qalqalah (ق ط ب ج د) with a clear bouncing sound when saakin, such as al-asbāṭi (verse 84) or yabtaghi (verse 85).
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⚠️ Tafsir (explanation) of the Qur’an should be learned under the guidance of qualified scholars who possess recognized scholarly authorization (Ijazah) to ensure proper understanding, context, and transmission of meaning.
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