Lost Verses 1. Al-Fatihah 2. Al-Baqarah 3. Ali 'Imran 4. An-Nisa 5. Al-Ma'idah 6. Al-An'am 7. Al-A'raf 8. Al-Anfal 9. At-Tawbah 10. Yunus 11. Hud 12. Yusuf 13. Ar-Ra'd 14. Ibrahim 15. Al-Hijr 16. An-Nahl 17. Al-Isra 18. Al-Kahf 19. Maryam 20. Taha 21. Al-Anbya 22. Al-Hajj 23. Al-Mu'minun 24. An-Nur 25. Al-Furqan 26. Ash-Shu'ara 27. An-Naml 28. Al-Qasas 29. Al-'Ankabut 30. Ar-Rum 31. Luqman 32. As-Sajdah 33. Al-Ahzab 34. Saba 35. Fatir 36. Ya-Sin 37. As-Saffat 38. Sad 39. Az-Zumar 40. Ghafir 41. Fussilat 42. Ash-Shuraa 43. Az-Zukhruf 44. Ad-Dukhan 45. Al-Jathiyah 46. Al-Ahqaf 47. Muhammad 48. Al-Fath 49. Al-Hujurat 50. Qaf 51. Adh-Dhariyat 52. At-Tur 53. An-Najm 54. Al-Qamar 55. Ar-Rahman 56. Al-Waqi'ah 57. Al-Hadid 58. Al-Mujadila 59. Al-Hashr 60. Al-Mumtahanah 61. As-Saf 62. Al-Jumu'ah 63. Al-Munafiqun 64. At-Taghabun 65. At-Talaq 66. At-Tahrim 67. Al-Mulk 68. Al-Qalam 69. Al-Haqqah 70. Al-Ma'arij 71. Nuh 72. Al-Jinn 73. Al-Muzzammil 74. Al-Muddaththir 75. Al-Qiyamah 76. Al-Insan 77. Al-Mursalat 78. An-Naba 79. An-Nazi'at 80. 'Abasa 81. At-Takwir 82. Al-Infitar 83. Al-Mutaffifin 84. Al-Inshiqaq 85. Al-Buruj 86. At-Tariq 87. Al-A'la 88. Al-Ghashiyah 89. Al-Fajr 90. Al-Balad 91. Ash-Shams 92. Al-Layl 93. Ad-Duhaa 94. Ash-Sharh 95. At-Tin 96. Al-'Alaq 97. Al-Qadr 98. Al-Bayyinah 99. Az-Zalzalah 100. Al-'Adiyat 101. Al-Qari'ah 102. At-Takathur 103. Al-'Asr 104. Al-Humazah 105. Al-Fil 106. Quraysh 107. Al-Ma'un 108. Al-Kawthar 109. Al-Kafirun 110. An-Nasr 111. Al-Masad 112. Al-Ikhlas 113. Al-Falaq 114. An-Nas Abrogated Verses
3

وَأَنِ ٱسۡتَغۡفِرُواْ رَبَّكُمۡ ثُمَّ تُوبُوٓاْ إِلَيۡهِ يُمَتِّعۡكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٖ مُّسَمّٗى وَيُؤۡتِ كُلَّ ذِي فَضۡلٖ فَضۡلَهُۥۖ وَإِن تَوَلَّوۡاْ فَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ كَبِيرٍ

And: ‘Ask forgiveness from your Lord, then turn to Him (in repentance). He will give you good enjoyment (of life) for an appointed time, and give His favor to everyone (deserving) of favor. If you turn away – surely I fear for you the punishment of a great Day.

Vowel Difference (harakat) - Grammatical Case Change
Vowel Difference (harakat) Grammatical Case Change
Original (Hafs)

تَوَلَّوۡاْ

turn away

Variant Reading

تَّوَلَّوۡاْ

turn away

The variant reads with a shadda on the initial ta' (tatawallaw -> ttawallaw), assimilating the second ta' of the present tense verb, whereas Hafs reads with a single, ungeminated ta' indicating its omission. The core meaning remains the same.

Read by:

Bazzi

5

أَلَآ إِنَّهُمۡ يَثۡنُونَ صُدُورَهُمۡ لِيَسۡتَخۡفُواْ مِنۡهُۚ أَلَا حِينَ يَسۡتَغۡشُونَ ثِيَابَهُمۡ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

Is it not a fact that they cover their hearts to hide from Him? Is it not (a fact) that (even) when they cover themselves with their clothing, He knows what they keep secret and what they speak aloud? Surely He knows what is in the hearts.

Competing Codex
Abdullah bin Abbas Read as Abdullah bin Abbas

Sahih al-Bukhari 4681

أَلاَ إِنَّهُمْ تَثْنَوْنِي صُدُورُهُمْ

No doubt! They fold up their breasts.

Hadith Context:

حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ صَبَّاحٍ، حَدَّثَنَا حَجَّاجٌ، قَالَ قَالَ ابْنُ جُرَيْجٍ أَخْبَرَنِي مُحَمَّدُ بْنُ عَبَّادِ بْنِ جَعْفَرٍ، أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ، يَقْرَأُ ‏{‏أَلاَ إِنَّهُمْ تَثْنَوْنِي صُدُورُهُمْ‏}‏ قَالَ سَأَلْتُهُ عَنْهَا فَقَالَ أُنَاسٌ كَانُوا يَسْتَحْيُونَ أَنْ يَتَخَلَّوْا فَيُفْضُوا إِلَى السَّمَاءِ، وَأَنْ يُجَامِعُوا نِسَاءَهُمْ فَيُفْضُوا إِلَى السَّمَاءِ، فَنَزَلَ ذَلِكَ فِيهِمْ‏.‏

Narrated Muhammad bin `Abbas bin Ja`far:That he heard Ibn `Abbas reciting: "No doubt! They fold up their breasts." (11.5) and asked him about its explanation. He said, "Some people used to hide themselves while answering the call of nature in an open space lest they be exposed to the sky, and also when they had sexual relation with their wives in an open space lest they be exposed to the sky, so the above revelation was sent down regarding them

Abdullah bin Abbas Read as Abdullah bin Abbas

Sahih al-Bukhari 4682

أَلاَ إِنَّهُمْ تَثْنَوْنِي صُدُورُهُمْ

No doubt! They fold up their breasts.

Hadith Context:

حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامٌ، عَنِ ابْنِ جُرَيْجٍ، وَأَخْبَرَنِي مُحَمَّدُ بْنُ عَبَّادِ بْنِ جَعْفَرٍ، أَنَّ ابْنَ عَبَّاسٍ، قَرَأَ ‏{‏أَلاَ إِنَّهُمْ تَثْنَوْنِي صُدُورُهُمْ‏}‏ قُلْتُ يَا أَبَا الْعَبَّاسِ مَا تَثْنَوْنِي صُدُورُهُمْ قَالَ كَانَ الرَّجُلُ يُجَامِعُ امْرَأَتَهُ فَيَسْتَحِي أَوْ يَتَخَلَّى فَيَسْتَحِي فَنَزَلَتْ ‏{‏أَلاَ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ‏}‏

Narrated Muhammad bin `Abbas bin Ja`far:Ibn `Abbas recited. "No doubt! They fold up their breasts." I said, "O Abu `Abbas! What is meant by "They fold up their breasts?" He said, "A man used to feel shy on having sexual relation with his wife or on answering the call of nature (in an open space) so this Verse was revealed:-- "No doubt! They fold up their breasts

19

ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجٗا وَهُم بِٱلۡأٓخِرَةِ هُمۡ كَٰفِرُونَ

who keep (people) from the way of God and desire (to make) it crooked, and they are disbelievers in the Hereafter?

Promotes Division & Discrimination
By condemning those who 'keep people from the way of God' and labeling them as disbelievers, this verse creates a rigid boundary between the 'righteous' path and the 'crooked' outsiders. It legitimizes viewing non-Muslims as hostile obstacles to faith who inherently desire corruption.
24

۞مَثَلُ ٱلۡفَرِيقَيۡنِ كَٱلۡأَعۡمَىٰ وَٱلۡأَصَمِّ وَٱلۡبَصِيرِ وَٱلسَّمِيعِۚ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ أَفَلَا تَذَكَّرُونَ

The parable of the two groups is like the blind and the deaf, and the sighted and the hearing. Are they equal in comparison? Will you not take heed?

Vowel Difference (harakat) - Change Meaning (general semantic shift)
Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

تَذَّكَّرُونَ

constantly remember

The Variant adds a shadda to the dhal, representing the assimilation (idgham) of a second ta' (from the original form tatadhakkarūna). This morphological intensification shifts the meaning from a general 'take heed' to a continuous 'constantly remember'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Promotes Division & Discrimination
The text employs a dehumanizing parable comparing non-Muslims to the 'blind and deaf,' while equating Muslims to those who can 'see and hear.' By framing the out-group as intellectually and spiritually defective, this rhetoric reinforces a strict social binary that devalues the mental agency and spiritual legitimacy of anyone outside the Islamic fold.
28

قَالَ يَٰقَوۡمِ أَرَءَيۡتُمۡ إِن كُنتُ عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَءَاتَىٰنِي رَحۡمَةٗ مِّنۡ عِندِهِۦ فَعُمِّيَتۡ عَلَيۡكُمۡ أَنُلۡزِمُكُمُوهَا وَأَنتُمۡ لَهَا كَٰرِهُونَ

He said, ‘My people! Do you see? If I (stand) on a clear sign from my Lord, and He has given me mercy from Himself, but it has been obscured for you, shall we compel you (to accept) it when you are unwilling?

Vowel Difference (harakat) - Active to Passive / Passive to Active
Vowel Difference (harakat) Active to Passive / Passive to Active
Original (Hafs)

فَعُمِّيَتۡ

has been obscured

Variant Reading

فَعَمِيَتْ

became invisible

Hafs uses the passive Form II verb ('ummiyat) meaning 'it has been obscured', while the variant uses the active Form I verb ('amiyat) meaning 'it became invisible' or 'was hidden'.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

30

وَيَٰقَوۡمِ مَن يَنصُرُنِي مِنَ ٱللَّهِ إِن طَرَدتُّهُمۡۚ أَفَلَا تَذَكَّرُونَ

My people! Who would help me against God if I drove them away? Will you not take heed?

Vowel Difference (harakat) - Change Meaning (general semantic shift)
Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَذَكَّرُونَ

take heed

Variant Reading

تَذَّكَّرُونَ

constantly remember

The variant adds a shadda to the dhal (tashdīd), reflecting the assimilation of an original second ta' (tatadhakkarūna). This intensified form implies a more continuous or profound act of remembering compared to the lighter form in Hafs.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

34

وَلَا يَنفَعُكُمۡ نُصۡحِيٓ إِنۡ أَرَدتُّ أَنۡ أَنصَحَ لَكُمۡ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡۚ هُوَ رَبُّكُمۡ وَإِلَيۡهِ تُرۡجَعُونَ

My advice will not benefit you – (even) if I wish to advise you – if God wishes to make you err. He is your Lord, and to Him you will be returned.’

Vowel Difference (harakat) - Active to Passive / Passive to Active
Vowel Difference (harakat) Active to Passive / Passive to Active
Original (Hafs)

تُرۡجَعُونَ

you will be returned

Variant Reading

تَرْجِعُونَ

you return

The verb changes from the passive 'will be returned' (turja'ūn) to the active 'return' (tarji'ūn), simply by altering the vowels.

Read by:

Rawh, Ruways

Theological Defect
The verse presents a deterministic theology where God actively causes individuals to err and go astray ('if God wishes to make you err'), undermining human free will and portraying the deity as the author of disbelief. This contradicts the Biblical concept of a perfectly good God who desires all to be saved and does not actively orchestrate human sin or spiritual failure.
40

حَتَّىٰٓ إِذَا جَآءَ أَمۡرُنَا وَفَارَ ٱلتَّنُّورُ قُلۡنَا ٱحۡمِلۡ فِيهَا مِن كُلّٖ زَوۡجَيۡنِ ٱثۡنَيۡنِ وَأَهۡلَكَ إِلَّا مَن سَبَقَ عَلَيۡهِ ٱلۡقَوۡلُ وَمَنۡ ءَامَنَۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٞ

– Until, when Our command came and the oven boiled, We said, ‘Load into it two of every kind, a pair, and your family – except for the one against whom the word has (already) gone forth – and whoever has believed.’ But only a few had believed with him.

Vowel Difference (harakat) - Grammatical Case Change
Vowel Difference (harakat) Grammatical Case Change
Original (Hafs)

كُلّٖ

every kind

Variant Reading

كُلِّ

each female and male kind

Hafs reads with tanween (kullin), making it independent ('of every kind'). The Variant reads without tanween (kulli) in a possessive construct (mudaf), meaning 'of every pair'.

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

Borrowed Mythology & Plagiarism
The depiction of the floodwaters gushing forth from a boiling oven (tannur) is an anachronistic detail lifted from post-biblical Jewish rabbinic folklore. Texts such as the Talmud (Sanhedrin 108b) and Rosh Hashanah 12a claim the generation of the flood was punished with boiling water, a mythological embellishment the Quran adopts as literal historical fact.
41

۞وَقَالَ ٱرۡكَبُواْ فِيهَا بِسۡمِ ٱللَّهِ مَجۡرٜىٰهَا وَمُرۡسَىٰهَآۚ إِنَّ رَبِّي لَغَفُورٞ رَّحِيمٞ

And he said, ‘Sail in it! In the name of God (is) its running and its anchoring. Surely my Lord is indeed forgiving, compassionate.’

Vowel Difference (harakat) - Change Meaning (general semantic shift)
Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

مَجۡر۪ىٰهَا

its running

Variant Reading

مُجۡر۪ىٰهَا

who causes it to sail

Hafs reads with a fatha on the meem (derived from the Form I verb), meaning 'its running' or 'its sailing'. The variant reads with a damma on the meem (derived from the causative Form IV verb), shifting the meaning to the active causative 'who causes it to sail'.

Read by:

Duri Abu 'Amr, Susi, Warsh

44

وَقِيلَ يَـٰٓأَرۡضُ ٱبۡلَعِي مَآءَكِ وَيَٰسَمَآءُ أَقۡلِعِي وَغِيضَ ٱلۡمَآءُ وَقُضِيَ ٱلۡأَمۡرُ وَٱسۡتَوَتۡ عَلَى ٱلۡجُودِيِّۖ وَقِيلَ بُعۡدٗا لِّلۡقَوۡمِ ٱلظَّـٰلِمِينَ

And it was said: ‘Earth! Swallow your water! And sky! Stop!’ And the waters subsided, and the command was accomplished, and it came to rest on al-Jūdī. And it was said: ‘Away with the people who were evildoers!’

Borrowed Mythology & Plagiarism
The Quran's assertion that the Ark rested on Mount Judi, rather than the Biblical 'mountains of Ararat' (Genesis 8:4), reflects reliance on localized Syriac and Aramaic traditions. Specifically, the Targum Onkelos and the Syriac Peshitta substituted 'Ararat' with the geographically familiar Mount Qardu (Judi), demonstrating the Quran's dependence on regional translations and legends rather than the original Biblical text.
46

قَالَ يَٰنُوحُ إِنَّهُۥ لَيۡسَ مِنۡ أَهۡلِكَۖ إِنَّهُۥ عَمَلٌ غَيۡرُ صَٰلِحٖۖ فَلَا تَسۡـَٔلۡنِ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۖ إِنِّيٓ أَعِظُكَ أَن تَكُونَ مِنَ ٱلۡجَٰهِلِينَ

He said, ‘Noah! Surely he is not one of your family. Surely it is an unrighteous deed. So do not ask Me about what you have no knowledge of. Surely I admonish you not to be one of the ignorant.’

Vowel Difference (harakat) - Change Meaning (general semantic shift)
Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

عَمَلٌ

deed

Variant Reading

عَمِلَ

acted

The word changes from the noun 'amalun (a deed) to the past tense verb 'amila (he acted). This shifts the meaning from describing his son's nature ('it is an unrighteous deed') to his son's actions ('he acted unrighteously').

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Rawh, Ruways

Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

فَلَا تَسۡـَٔلۡنِ

do not ask Me

Variant Reading

فَلَا تَسْـَٔلَنِّۦ

never ask me

The variant adds an emphatic nun (indicated by the shaddah and fatha on the lam), intensifying the prohibition from a simple 'do not ask' to a strong 'never ask'.

Read by:

Bazzi, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh

Promotes Division & Discrimination
This verse establishes a severe ideological binary by having God explicitly disown Noah's biological son from his family ('he is not of your family') purely on the basis of religious disbelief. By prioritizing ideological conformity over fundamental family bonds, the text promotes a worldview where familial love and loyalty are strictly conditional upon religious allegiance.
49

تِلۡكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهَآ إِلَيۡكَۖ مَا كُنتَ تَعۡلَمُهَآ أَنتَ وَلَا قَوۡمُكَ مِن قَبۡلِ هَٰذَاۖ فَٱصۡبِرۡۖ إِنَّ ٱلۡعَٰقِبَةَ لِلۡمُتَّقِينَ

That is one of the stories of the unseen. We inspired you (with) it. You did not know it, (neither) you nor your people, before (this). So be patient. Surely the outcome (belongs) to the ones who guard (themselves).

Historical Error
The Quran claims the story of Noah was an 'unseen' revelation entirely unknown to Muhammad and his people prior to this recitation. However, historical and archaeological evidence confirms that Jewish and Christian communities were well-established in the Arabian Peninsula (e.g., in Yemen, Najran, and Yathrib), and major biblical narratives were already in wide circulation among the Arabs.
57

فَإِن تَوَلَّوۡاْ فَقَدۡ أَبۡلَغۡتُكُم مَّآ أُرۡسِلۡتُ بِهِۦٓ إِلَيۡكُمۡۚ وَيَسۡتَخۡلِفُ رَبِّي قَوۡمًا غَيۡرَكُمۡ وَلَا تَضُرُّونَهُۥ شَيۡـًٔاۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ

If you turn away, I have delivered to you what I was sent to you with, and my Lord will make another people succeed you, and you will not harm Him at all. Surely my Lord is a watcher over everything.’

Vowel Difference (harakat) - Change Meaning (general semantic shift)
Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

تَوَلَّوۡاْ

you turn away

Variant Reading

تَّوَلَّوۡاْ

youpl turn away

The variant reads with a shadda on the ta, reflecting the assimilation of an original second ta into the first (tatawallaw -> ttawallaw). Hafs reads with a single ta, omitting the second one for brevity. Both refer to the 2nd person plural 'you turn away'.

Read by:

Bazzi

64

وَيَٰقَوۡمِ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمۡ ءَايَةٗۖ فَذَرُوهَا تَأۡكُلۡ فِيٓ أَرۡضِ ٱللَّهِۖ وَلَا تَمَسُّوهَا بِسُوٓءٖ فَيَأۡخُذَكُمۡ عَذَابٞ قَرِيبٞ

My people! This is the she-camel of God, a sign for you. Let her graze on God’s earth, and do not touch her with evil, or a punishment near (at hand) will seize you.’

Borrowed Mythology & Plagiarism
The narrative of the prophet Salih and the miraculous she-camel is entirely absent from the Biblical canon and Jewish/Christian history, originating instead from pre-Islamic Arabian folklore and poetry. The Quran appropriates this localized pagan myth and attempts to retroactively insert it into the lineage of biblical prophethood.
70

فَلَمَّا رَءَآ أَيۡدِيَهُمۡ لَا تَصِلُ إِلَيۡهِ نَكِرَهُمۡ وَأَوۡجَسَ مِنۡهُمۡ خِيفَةٗۚ قَالُواْ لَا تَخَفۡ إِنَّآ أُرۡسِلۡنَآ إِلَىٰ قَوۡمِ لُوطٖ

When he saw their hands not reaching for it, he became suspicious of them and began to feel fear of them. They said, ‘Do not fear! Surely we have been sent to the people of Lot.’

Borrowed Mythology & Plagiarism
The Quranic detail that the angels did not eat Abraham's meal—causing him fear—contradicts the Biblical account (Genesis 18:8) but closely mirrors later rabbinic midrash (such as Genesis Rabbah) and pseudepigraphical texts like the Testament of Abraham, which posited that angels cannot consume earthly food. The Quran adopts these extra-biblical Jewish legends as divine revelation.
71

وَٱمۡرَأَتُهُۥ قَآئِمَةٞ فَضَحِكَتۡ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ

His wife was standing (there), and she laughed. And so We gave her the good news of Isaac, and after Isaac, Jacob.

Contradicts the Bible
This verse distorts the chronological and contextual events of the Biblical narrative in Genesis 18. The Quran asserts Sarah laughed (according to Tafsir, at the destruction of Sodom) and was subsequently rewarded with the news of Isaac; however, the Bible records that Sarah overheard the promise of a son first, and then laughed internally out of disbelief due to her old age, for which God rebuked her.
87

قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَـٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ

They said, ‘Shu‘ayb! Does your prayer command you that we should abandon what our fathers have served, or that (we should abandon) doing what we please with our wealth? Surely you – you indeed are the tolerant (and) right-minded one.’

Vowel Difference (harakat) - Singular to Plural / Plural to Singular
Vowel Difference (harakat) Singular to Plural / Plural to Singular
Original (Hafs)

أَصَلَوٰتُكَ

your prayer

Variant Reading

أَصَلَوَٰتُكَ

your prayers

Hafs reads the word as a singular noun 'prayer' (aṣalātuka), while the variant reads it as a plural noun 'prayers' (aṣalawātuka) by pronouncing the letter wāw.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

93

وَيَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَٰمِلٞۖ سَوۡفَ تَعۡلَمُونَ مَن يَأۡتِيهِ عَذَابٞ يُخۡزِيهِ وَمَنۡ هُوَ كَٰذِبٞۖ وَٱرۡتَقِبُوٓاْ إِنِّي مَعَكُمۡ رَقِيبٞ

My people! Do as you are able. Surely I am going to do (what I can). Soon you will know the one (on) whom punishment will come, disgracing him, and the one who is a liar. (Just) watch! Surely I am watching with you.’

Graphical/Basic Letter Difference - Singular to Plural / Plural to Singular
Graphical/Basic Letter Difference Singular to Plural / Plural to Singular
Original (Hafs)

مَكَانَتِكُمۡ

as you are able

Variant Reading

مَكَانَاتِكُمۡ

your positions

Hafs reads the word in the singular form (position/ability), while the variant reads it in the plural form (positions) with the addition of an Alif.

Read by:

Shu'bah

108

۞وَأَمَّا ٱلَّذِينَ سُعِدُواْ فَفِي ٱلۡجَنَّةِ خَٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۖ عَطَآءً غَيۡرَ مَجۡذُوذٖ

But as for those who are happy, (they will be) in the Garden, there to remain as long as the heavens and earth endure, except as your Lord pleases – an unceasing gift.

Vowel Difference (harakat) - Active to Passive / Passive to Active
Vowel Difference (harakat) Active to Passive / Passive to Active
Original (Hafs)

سُعِدُواْ

are happy

Variant Reading

سَعِدُواْ

have become happy

Hafs reads the verb with a damma on the first letter as a passive verb 'su'idū' (were made happy), whereas the variant reads it with a fatha as an active verb 'sa'idū' (became happy).

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh

111

وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ إِنَّهُۥ بِمَا يَعۡمَلُونَ خَبِيرٞ

Surely each (of them) – when your Lord will indeed pay them in full for their deeds. Surely He is aware of what they do.

Vowel Difference (harakat) - Change Meaning (general semantic shift)
Vowel Difference (harakat) Change Meaning (general semantic shift)
Original (Hafs)

وَإِنَّ كُلّٗا لَّمَّا

Surely each (of them) – when

Variant Reading

وَإِن كُلّاٗ لَّمَا

Yet to every one of them

The variant removes the shaddah from 'inna' (making it the lightened 'in') and from 'lamma' (making it 'lama'), altering the grammatical particles used for emphasis while preserving the overall meaning.

Read by:

Bazzi, Qalun, Qunbul, Shu'bah, Warsh

114

وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَيِ ٱلنَّهَارِ وَزُلَفٗا مِّنَ ٱلَّيۡلِۚ إِنَّ ٱلۡحَسَنَٰتِ يُذۡهِبۡنَ ٱلسَّيِّـَٔاتِۚ ذَٰلِكَ ذِكۡرَىٰ لِلذَّـٰكِرِينَ

And observe the prayer at the two ends of the day and at the approach of the night. Surely good (deeds) take away evil (ones). That is a reminder to the mindful.

Competing Codex
Abdullah bin Masud Read as Abdullah bin Masud

Sahih Muslim 2763a

أَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

And observe prayer at the (two) ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful

Hadith Context:

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، وَأَبُو كَامِلٍ فُضَيْلُ بْنُ حُسَيْنٍ الْجَحْدَرِيُّ كِلاَهُمَا عَنْ يَزِيدَ، بْنِ زُرَيْعٍ - وَاللَّفْظُ لأَبِي كَامِلٍ - حَدَّثَنَا يَزِيدُ، حَدَّثَنَا التَّيْمِيُّ، عَنْ أَبِي عُثْمَانَ، عَنْ عَبْدِ اللَّهِ، بْنِ مَسْعُودٍ أَنَّ رَجُلاً، أَصَابَ مِنِ امْرَأَةٍ قُبْلَةً فَأَتَى النَّبِيَّ صلى الله عليه وسلم فَذَكَرَ لَهُ ذَلِكَ - قَالَ - فَنَزَلَتْ ‏{‏ أَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ‏}‏ قَالَ فَقَالَ الرَّجُلُ أَلِيَ هَذِهِ يَا رَسُولَ اللَّهِ قَالَ ‏ "‏ لِمَنْ عَمِلَ بِهَا مِنْ أُمَّتِي ‏"‏ ‏.‏

Abdullah b. Mas'ud reported that a person kissed a woman and he came to Allah's Apostle (ﷺ) and made a mention of that to him. It was (on this occasion) that this verse was revealed:" And observe prayer at the (two) ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful" (xi. 115). That person said: Allah's Messenger, does it concern me only? He (the Holy Prophet) said: It concerns every one of my Unimah, who acts according to it

Abdullah bin Masud Read as Abdullah bin Masud

Sahih Muslim 2763d

أَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

And observe prayer at the ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful

Hadith Context:

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَقُتَيْبَةُ بْنُ سَعِيدٍ، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ - وَاللَّفْظُ لِيَحْيَى - قَالَ يَحْيَى أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ سِمَاكٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، وَالأَسْوَدِ، عَنْ عَبْدِ اللَّهِ، قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي عَالَجْتُ امْرَأَةً فِي أَقْصَى الْمَدِينَةِ وَإِنِّي أَصَبْتُ مِنْهَا مَا دُونَ أَنْ أَمَسَّهَا فَأَنَا هَذَا فَاقْضِ فِيَّ مَا شِئْتَ ‏.‏ فَقَالَ لَهُ عُمَرُ لَقَدْ سَتَرَكَ اللَّهُ لَوْ سَتَرْتَ نَفْسَكَ - قَالَ - فَلَمْ يَرُدَّ النَّبِيُّ صلى الله عليه وسلم شَيْئًا فَقَامَ الرَّجُلُ فَانْطَلَقَ فَأَتْبَعَهُ النَّبِيُّ صلى الله عليه وسلم رَجُلاً دَعَاهُ وَتَلاَ عَلَيْهِ هَذِهِ الآيَةَ ‏{‏ أَقِمِ الصَّلاَةَ طَرَفَىِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ‏}‏ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ يَا نَبِيَّ اللَّهِ هَذَا لَهُ خَاصَّةً قَالَ ‏"‏ بَلْ لِلنَّاسِ كَافَّةً ‏"‏ ‏.‏

Abdullah reported that a person came to Allah's Apostle (ﷺ) and said:Allah's Messenger, I sported with a woman in the outskirts of Medina, and I have committed an offence short of fornication. Here I am (before you), kindly deliver verdict about me which you deem fit. Unar said: Allah concealed your fault. You had better conceal it yourself also. Allah's Apostle (ﷺ), however, gave no reply to him. The man stood up and went away and Allah's Apostle (ﷺ) sent a person after him to call him and be recited this verse:" And observe prayer at the ends of the day and in the first hours of the night. Surely, good deeds take away evil deeds. That is a reminder for the mindful" (xi. 115). A person amongst the people said: Allah's Apostle, does it concern this marn only? Thereupon he (the Holy Prophet) said: No, but the people at large

Contradicts the Bible
This verse asserts a works-based soteriology where human rituals and good deeds autonomously expiate sin. This explicitly contradicts the core Christian doctrine of justification by grace alone through faith, which maintains that sin can only be expiated by the atoning sacrifice of Jesus Christ.
118

وَلَوۡ شَآءَ رَبُّكَ لَجَعَلَ ٱلنَّاسَ أُمَّةٗ وَٰحِدَةٗۖ وَلَا يَزَالُونَ مُخۡتَلِفِينَ

If your Lord had (so) pleased, He would indeed have made the people one community, but they will continue to differ,

Theological Defect
This verse presents a fatalistic view of human division, asserting that God deliberately chose not to unite humanity in faith. This portrays divine sovereignty as the active cause of spiritual discord, contrasting with the Biblical view of a God who desires all people to be saved and come to the knowledge of the truth.
119

إِلَّا مَن رَّحِمَ رَبُّكَۚ وَلِذَٰلِكَ خَلَقَهُمۡۗ وَتَمَّتۡ كَلِمَةُ رَبِّكَ لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِينَ

except for the one on whom your Lord has compassion, and for that (purpose) He created them. But the word of your Lord is fulfilled: ‘I shall indeed fill Gehenna with jinn and people – all (of them)!’

Theological Defect
The assertion that God created certain individuals with the express purpose of filling Hell reduces human beings to predetermined objects of wrath. This fatalistic theology portrays God as the active author of damnation, directly contradicting the Biblical revelation of a loving God who does not desire that any should perish but that all should reach repentance.
121

وَقُل لِّلَّذِينَ لَا يُؤۡمِنُونَ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنَّا عَٰمِلُونَ

Say to those who do not believe: ‘Do as you are able. Surely we are going to do (what we can).’

Graphical/Basic Letter Difference - Singular to Plural / Plural to Singular
Graphical/Basic Letter Difference Singular to Plural / Plural to Singular
Original (Hafs)

مَكَانَتِكُمۡ

as you are able

Variant Reading

مَكَانَاتِكُمۡ

your positions

The word is read as singular (position/ability) in Hafs and plural (positions) in the variant, changing the scope from a collective state to individual positions.

Read by:

Shu'bah

123

وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَإِلَيۡهِ يُرۡجَعُ ٱلۡأَمۡرُ كُلُّهُۥ فَٱعۡبُدۡهُ وَتَوَكَّلۡ عَلَيۡهِۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

To God (belongs) the unseen in the heavens and the earth, and to Him the affair – all of it – will be returned. So serve Him and put your trust in Him! Your Lord is not oblivious of what you do.

Diacritical Difference (dots) - Change of Person | Vowel Difference (harakat) - Active to Passive / Passive to Active
Diacritical Difference (dots) Change of Person
Original (Hafs)

يُرۡجَعُ / تَعۡمَلُونَ

will be returned / you do

Variant Reading

يَرۡجِعُ / يَعۡمَلُونَ

returns / they do

There are two changes in this variant: 'yurjaʿu' (passive: will be returned) shifts to 'yarjiʿu' (active: returns) via a vowel change, and 'taʿmalūna' (you do) shifts to 'yaʿmalūna' (they do) via a diacritical dot change (taa to yaa).

Read by:

Abu Al-Harith, Bazzi, Duri Abu 'Amr, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qunbul, Shu'bah, Susi

Vowel Difference (harakat) Active to Passive / Passive to Active
Original (Hafs)

يُرۡجَعُ

will be returned

Variant Reading

يَرۡجِعُ

returns

The verb changes from the passive 'yurja'u' (will be returned) in Hafs to the active 'yarji'u' (returns) in the variant, shifting the grammatical voice.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Rawh, Ruways

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"You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me."
— John 5:39

"O you who have believed, do not ask about things which, if they are shown to you, would distress you"
— Quran: Surah Al-Ma'idah, Verse 101

"knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation."
— 2 Peter 1:20

"So if you are in doubt about that which We have revealed to you, then ask those who have been reading the Scripture before you."
— Quran: Surah Yunus, Verse 94