Surah Al-Qasas (28) - Read with Christian Apologetics, Manuscripts & Variants

إِنَّ فِرۡعَوۡنَ عَلَا فِي ٱلۡأَرۡضِ وَجَعَلَ أَهۡلَهَا شِيَعٗا يَسۡتَضۡعِفُ طَآئِفَةٗ مِّنۡهُمۡ يُذَبِّحُ أَبۡنَآءَهُمۡ وَيَسۡتَحۡيِۦ نِسَآءَهُمۡۚ إِنَّهُۥ كَانَ مِنَ ٱلۡمُفۡسِدِينَ

Surely Pharaoh had exalted himself on the earth, and divided its people (into) parties, weakening one contingent of them (by) slaughtering their sons and sparing their women. Surely he was one of the fomenters of corruption.

وَنُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسۡتُضۡعِفُواْ فِي ٱلۡأَرۡضِ وَنَجۡعَلَهُمۡ أَئِمَّةٗ وَنَجۡعَلَهُمُ ٱلۡوَٰرِثِينَ

But We wanted to bestow favor on those who were weak on the earth, and make them leaders, and make them the inheritors,

وَنُمَكِّنَ لَهُمۡ فِي ٱلۡأَرۡضِ وَنُرِيَ فِرۡعَوۡنَ وَهَٰمَٰنَ وَجُنُودَهُمَا مِنۡهُم مَّا كَانُواْ يَحۡذَرُونَ

and to establish them on the earth, and show Pharaoh and Haman, and their forces, what they had to beware of from them.

Diacritical Difference (dots) - Change of Person

Diacritical Difference (dots) Change of Person

Original (Hafs)

وَنُرِيَ

and show

Variant Reading

وَيَرَى

would see

The verb shifts from the first-person causative 'We show' (nuriya) to the third-person active 'would see' (yara) by changing the initial dot (Nun to Ya). This also shifts Pharaoh and Haman from being the grammatical objects (accusative) to the subjects (nominative).

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad

Historical Error

Verse 28:6 pairs Pharaoh and Haman (فِرۡعَوۡنَ وَهَـٰمَـٰنَ) as contemporaries in Egypt. This is a verifiable historical and geographical error, as the historical Haman was a Persian official who lived in Susa under King Xerxes I centuries after the Egyptian Exodus. The Quran erroneously inserts a Persian figure into the Egyptian court of Moses's era.

وَأَوۡحَيۡنَآ إِلَىٰٓ أُمِّ مُوسَىٰٓ أَنۡ أَرۡضِعِيهِۖ فَإِذَا خِفۡتِ عَلَيۡهِ فَأَلۡقِيهِ فِي ٱلۡيَمِّ وَلَا تَخَافِي وَلَا تَحۡزَنِيٓۖ إِنَّا رَآدُّوهُ إِلَيۡكِ وَجَاعِلُوهُ مِنَ ٱلۡمُرۡسَلِينَ

We inspired Moses’ mother: ‘Nurse him, and when you fear for him, cast him into the sea, but do not fear and do not sorrow. Surely We are going to return him to you, and make him one of the envoys.’

فَٱلۡتَقَطَهُۥٓ ءَالُ فِرۡعَوۡنَ لِيَكُونَ لَهُمۡ عَدُوّٗا وَحَزَنًاۗ إِنَّ فِرۡعَوۡنَ وَهَٰمَٰنَ وَجُنُودَهُمَا كَانُواْ خَٰطِـِٔينَ

And the house of Pharaoh picked him up, so that he might be an enemy to them and a (cause of) sorrow. Surely Pharaoh and Haman, and their forces, were sinners.

Historical Error

Verse 28:8 mentions Haman alongside Pharaoh as an Egyptian leader or minister (إِنَّ فِرۡعَوۡنَ وَهَـٰمَـٰنَ). This is a glaring historical blunder, as the historical Haman was a Persian vizier under King Ahasuerus (Xerxes I) nearly a millennium after the Exodus, as documented in the biblical Book of Esther. The Quran historically displaces Haman by centuries and places him in the wrong empire.

وَقَالَتِ ٱمۡرَأَتُ فِرۡعَوۡنَ قُرَّتُ عَيۡنٖ لِّي وَلَكَۖ لَا تَقۡتُلُوهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوۡ نَتَّخِذَهُۥ وَلَدٗا وَهُمۡ لَا يَشۡعُرُونَ

The wife of Pharaoh said, ‘(He is) a comfort to me and to you. Do not kill him! It may be that he will benefit us, or we may adopt him as a son.’ But they did not realize (what they were doing).

Contradicts the Bible

Verse 28:9 states that it was the "wife of Pharaoh" (ٱمۡرَأَتُ فِرۡعَوۡنَ) who found and adopted the infant Moses. This directly contradicts the established biblical narrative in Exodus 2:5, which records that it was Pharaoh's daughter who discovered the ark in the reeds and took pity on him.

وَأَصۡبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَٰرِغًاۖ إِن كَادَتۡ لَتُبۡدِي بِهِۦ لَوۡلَآ أَن رَّبَطۡنَا عَلَىٰ قَلۡبِهَا لِتَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ

The next day the heart of Moses’ mother was empty. She would almost have betrayed him, if We had not strengthened her heart, so that she might be one of the believers.

وَقَالَتۡ لِأُخۡتِهِۦ قُصِّيهِۖ فَبَصُرَتۡ بِهِۦ عَن جُنُبٖ وَهُمۡ لَا يَشۡعُرُونَ

She said to his sister, ‘Follow him.’ So she watched him on the sly, though they did not realize (it).

۞وَحَرَّمۡنَا عَلَيۡهِ ٱلۡمَرَاضِعَ مِن قَبۡلُ فَقَالَتۡ هَلۡ أَدُلُّكُمۡ عَلَىٰٓ أَهۡلِ بَيۡتٖ يَكۡفُلُونَهُۥ لَكُمۡ وَهُمۡ لَهُۥ نَٰصِحُونَ

Before (this) We had forbidden any wet nurses for him, so she said, ‘Shall I direct you to the people of a household who will take charge of him for you, and look after him?’

فَرَدَدۡنَٰهُ إِلَىٰٓ أُمِّهِۦ كَيۡ تَقَرَّ عَيۡنُهَا وَلَا تَحۡزَنَ وَلِتَعۡلَمَ أَنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ

And We returned him to his mother, so that she might be comforted and not sorrow, and that she might know that the promise of God is true. But most of them do not know (it).

وَلَمَّا بَلَغَ أَشُدَّهُۥ وَٱسۡتَوَىٰٓ ءَاتَيۡنَٰهُ حُكۡمٗا وَعِلۡمٗاۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ

When he reached his maturity and established (himself), We gave him judgment and knowledge. In this way We reward the doers of good.

وَدَخَلَ ٱلۡمَدِينَةَ عَلَىٰ حِينِ غَفۡلَةٖ مِّنۡ أَهۡلِهَا فَوَجَدَ فِيهَا رَجُلَيۡنِ يَقۡتَتِلَانِ هَٰذَا مِن شِيعَتِهِۦ وَهَٰذَا مِنۡ عَدُوِّهِۦۖ فَٱسۡتَغَٰثَهُ ٱلَّذِي مِن شِيعَتِهِۦ عَلَى ٱلَّذِي مِنۡ عَدُوِّهِۦ فَوَكَزَهُۥ مُوسَىٰ فَقَضَىٰ عَلَيۡهِۖ قَالَ هَٰذَا مِنۡ عَمَلِ ٱلشَّيۡطَٰنِۖ إِنَّهُۥ عَدُوّٞ مُّضِلّٞ مُّبِينٞ

He entered the city at a time when its people were oblivious, and in it he found two men fighting: the one of his (own) party, and the other of his enemies. The one who was of his (own) party called him for help against the one who was of his enemies. So Moses struck him, and finished him off. He said, ‘This is the work of Satan. Surely he is a clear enemy (who) leads (people) astray.’

قَالَ رَبِّ إِنِّي ظَلَمۡتُ نَفۡسِي فَٱغۡفِرۡ لِي فَغَفَرَ لَهُۥٓۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

He said, ‘My Lord, surely I have done myself evil. Forgive me!’ So God forgave him. Surely He – He is the Forgiving, the Compassionate.

قَالَ رَبِّ بِمَآ أَنۡعَمۡتَ عَلَيَّ فَلَنۡ أَكُونَ ظَهِيرٗا لِّلۡمُجۡرِمِينَ

He said, ‘My Lord, because of the blessing with which You have blessed me, I shall not be a supporter of the sinners.’

فَأَصۡبَحَ فِي ٱلۡمَدِينَةِ خَآئِفٗا يَتَرَقَّبُ فَإِذَا ٱلَّذِي ٱسۡتَنصَرَهُۥ بِٱلۡأَمۡسِ يَسۡتَصۡرِخُهُۥۚ قَالَ لَهُۥ مُوسَىٰٓ إِنَّكَ لَغَوِيّٞ مُّبِينٞ

The next day he was in the city, afraid (and) watchful, when suddenly the one who had sought his help the day before cried out to him for help (again). Moses said to him, ‘Surely you are in error indeed!’

فَلَمَّآ أَنۡ أَرَادَ أَن يَبۡطِشَ بِٱلَّذِي هُوَ عَدُوّٞ لَّهُمَا قَالَ يَٰمُوسَىٰٓ أَتُرِيدُ أَن تَقۡتُلَنِي كَمَا قَتَلۡتَ نَفۡسَۢا بِٱلۡأَمۡسِۖ إِن تُرِيدُ إِلَّآ أَن تَكُونَ جَبَّارٗا فِي ٱلۡأَرۡضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ ٱلۡمُصۡلِحِينَ

But when he was about to attack the one who was an enemy to them both, he said, ‘Moses! Do you intend to kill me as you killed (that) person yesterday? You only want to be a tyrant on the earth, and you do not want to be one of those who set (things) right.’

وَجَآءَ رَجُلٞ مِّنۡ أَقۡصَا ٱلۡمَدِينَةِ يَسۡعَىٰ قَالَ يَٰمُوسَىٰٓ إِنَّ ٱلۡمَلَأَ يَأۡتَمِرُونَ بِكَ لِيَقۡتُلُوكَ فَٱخۡرُجۡ إِنِّي لَكَ مِنَ ٱلنَّـٰصِحِينَ

And (just then) a man came running from the farthest part of the city. He said, ‘Moses! Surely the assembly is taking counsel about you, to kill you. So get out! Surely I am one of your trusty advisers.’

فَخَرَجَ مِنۡهَا خَآئِفٗا يَتَرَقَّبُۖ قَالَ رَبِّ نَجِّنِي مِنَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ

So he went forth from it, afraid (and) watchful. He said, ‘My Lord, rescue me from the people who are evildoers.’

وَلَمَّا تَوَجَّهَ تِلۡقَآءَ مَدۡيَنَ قَالَ عَسَىٰ رَبِّيٓ أَن يَهۡدِيَنِي سَوَآءَ ٱلسَّبِيلِ

When he turned his face toward Midian, he said, ‘It may be that my Lord will guide me to the right way.’

وَلَمَّا وَرَدَ مَآءَ مَدۡيَنَ وَجَدَ عَلَيۡهِ أُمَّةٗ مِّنَ ٱلنَّاسِ يَسۡقُونَ وَوَجَدَ مِن دُونِهِمُ ٱمۡرَأَتَيۡنِ تَذُودَانِۖ قَالَ مَا خَطۡبُكُمَاۖ قَالَتَا لَا نَسۡقِي حَتَّىٰ يُصۡدِرَ ٱلرِّعَآءُۖ وَأَبُونَا شَيۡخٞ كَبِيرٞ

And when he came to the water of Midian, he found by it a community of the people watering (their flocks), and besides them he found two women driving off their flocks. He said, ‘What is the matter with you two?’ They said, ‘We may not water (our flocks) until the shepherds drive off (their flocks), and our father is very old.’

Contradicts the Bible

In narrating Moses's arrival in Midian, verse 28:23 specifies that he found only "two women" (ٱمۡرَأَتَیۡنِ) watering their flocks. This contradicts the biblical account in Exodus 2:16, which explicitly records that Reuel (Jethro), the priest of Midian, had seven daughters who came to the well.

فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰٓ إِلَى ٱلظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَآ أَنزَلۡتَ إِلَيَّ مِنۡ خَيۡرٖ فَقِيرٞ

So he watered (their flocks) for them. Then he turned aside to the shade, and said, ‘My Lord, surely I am in need of whatever good You may send down to me.’

فَجَآءَتۡهُ إِحۡدَىٰهُمَا تَمۡشِي عَلَى ٱسۡتِحۡيَآءٖ قَالَتۡ إِنَّ أَبِي يَدۡعُوكَ لِيَجۡزِيَكَ أَجۡرَ مَا سَقَيۡتَ لَنَاۚ فَلَمَّا جَآءَهُۥ وَقَصَّ عَلَيۡهِ ٱلۡقَصَصَ قَالَ لَا تَخَفۡۖ نَجَوۡتَ مِنَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ

Then one of the two women came to him, walking shyly. She said, ‘My father calls you, so that he may pay you a reward for your watering (our flocks) for us.’ When he had come to him and recounted the story to him, he said, ‘Do not fear! You have escaped from the people who are evildoers.’

قَالَتۡ إِحۡدَىٰهُمَا يَـٰٓأَبَتِ ٱسۡتَـٔۡجِرۡهُۖ إِنَّ خَيۡرَ مَنِ ٱسۡتَـٔۡجَرۡتَ ٱلۡقَوِيُّ ٱلۡأَمِينُ

One of the two women said, ‘My father! Hire him, (for) surely the best man whom you can hire is the strong (and) the trustworthy one.’

قَالَ إِنِّيٓ أُرِيدُ أَنۡ أُنكِحَكَ إِحۡدَى ٱبۡنَتَيَّ هَٰتَيۡنِ عَلَىٰٓ أَن تَأۡجُرَنِي ثَمَٰنِيَ حِجَجٖۖ فَإِنۡ أَتۡمَمۡتَ عَشۡرٗا فَمِنۡ عِندِكَۖ وَمَآ أُرِيدُ أَنۡ أَشُقَّ عَلَيۡكَۚ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّـٰلِحِينَ

He said, ‘Surely I wish to marry you to one of these two daughters of mine, on (the condition) that you hire yourself to me for eight years. But if you complete ten, that will be of your own accord, (for) I am not about to make it a hardship for you. You will find me, if God pleases, one of the righteous.’

Contradicts the Bible

Verse 28:27 claims the Midianite elder offered one of his "two daughters" (ٱبۡنَتَیَّ هَـٰتَیۡنِ) to Moses in exchange for eight to ten years of indentured servitude (ثَمَـٰنِیَ حِجَجࣲ). This deeply contradicts the Bible, which lists seven daughters (Exodus 2) and records no such servitude for Moses's bride.

Borrowed Mythology & Plagiarism

The Quran's requirement for Moses to work eight to ten years as a bridal dowry is entirely absent from the Exodus account. Instead, it strongly appears to be a conflation with the biblical narrative of Jacob, who labored for fourteen years to marry Laban's daughters in Genesis 29, demonstrating how the Quran remixes distinct historical accounts from Jewish tradition.

قَالَ ذَٰلِكَ بَيۡنِي وَبَيۡنَكَۖ أَيَّمَا ٱلۡأَجَلَيۡنِ قَضَيۡتُ فَلَا عُدۡوَٰنَ عَلَيَّۖ وَٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٞ

He said, ‘That is between me and you. No matter which of the two terms I fulfill, (let there be) no enmity against me. God is guardian over what we say.’

۞فَلَمَّا قَضَىٰ مُوسَى ٱلۡأَجَلَ وَسَارَ بِأَهۡلِهِۦٓ ءَانَسَ مِن جَانِبِ ٱلطُّورِ نَارٗاۖ قَالَ لِأَهۡلِهِ ٱمۡكُثُوٓاْ إِنِّيٓ ءَانَسۡتُ نَارٗا لَّعَلِّيٓ ءَاتِيكُم مِّنۡهَا بِخَبَرٍ أَوۡ جَذۡوَةٖ مِّنَ ٱلنَّارِ لَعَلَّكُمۡ تَصۡطَلُونَ

When Moses had fulfilled the term and traveled with his family, he perceived a fire on the side of the mountain. He said to his family, ‘Stay (here). Surely I perceive a fire. Perhaps I shall bring you some news of it, or some wood from the fire, so that you may warm yourselves.’

فَلَمَّآ أَتَىٰهَا نُودِيَ مِن شَٰطِيِٕ ٱلۡوَادِ ٱلۡأَيۡمَنِ فِي ٱلۡبُقۡعَةِ ٱلۡمُبَٰرَكَةِ مِنَ ٱلشَّجَرَةِ أَن يَٰمُوسَىٰٓ إِنِّيٓ أَنَا ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ

But when he came to it, he was called out to from the right side of the wādī, in the blessed hollow, from the tree: ‘Moses! Surely I am God, Lord of the worlds.’

وَأَنۡ أَلۡقِ عَصَاكَۚ فَلَمَّا رَءَاهَا تَهۡتَزُّ كَأَنَّهَا جَآنّٞ وَلَّىٰ مُدۡبِرٗا وَلَمۡ يُعَقِّبۡۚ يَٰمُوسَىٰٓ أَقۡبِلۡ وَلَا تَخَفۡۖ إِنَّكَ مِنَ ٱلۡأٓمِنِينَ

And: ‘Cast (down) your staff!’ And when he saw it wiggling as if it were a snake, he turned around, retreating, and did not look back. ‘Moses! Come forward and do not fear! Surely you are one of the secure.

ٱسۡلُكۡ يَدَكَ فِي جَيۡبِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوٓءٖ وَٱضۡمُمۡ إِلَيۡكَ جَنَاحَكَ مِنَ ٱلرَّهۡبِۖ فَذَٰنِكَ بُرۡهَٰنَانِ مِن رَّبِّكَ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦٓۚ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ

Put your hand into your cloak. It will come out white, unharmed. Now draw your hand to your side from fear. Those are two proofs from your Lord for Pharaoh and his assembly. Surely they are a wicked people.’

قَالَ رَبِّ إِنِّي قَتَلۡتُ مِنۡهُمۡ نَفۡسٗا فَأَخَافُ أَن يَقۡتُلُونِ

He said, ‘My Lord, surely I have killed one of them, and I fear that they will kill me.

وَأَخِي هَٰرُونُ هُوَ أَفۡصَحُ مِنِّي لِسَانٗا فَأَرۡسِلۡهُ مَعِيَ رِدۡءٗا يُصَدِّقُنِيٓۖ إِنِّيٓ أَخَافُ أَن يُكَذِّبُونِ

My brother Aaron – he is more eloquent than me in speech. Send him with me as a support (who) will confirm me. Surely I fear that they will call me a liar.’

قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَٰنٗا فَلَا يَصِلُونَ إِلَيۡكُمَا بِـَٔايَٰتِنَآۚ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَٰلِبُونَ

He said, ‘We shall strengthen your arm by means of your brother, and give authority to both of you, so that they will be no match for you because of Our signs. You two, and whoever follows you, will be the victors.’

فَلَمَّا جَآءَهُم مُّوسَىٰ بِـَٔايَٰتِنَا بَيِّنَٰتٖ قَالُواْ مَا هَٰذَآ إِلَّا سِحۡرٞ مُّفۡتَرٗى وَمَا سَمِعۡنَا بِهَٰذَا فِيٓ ءَابَآئِنَا ٱلۡأَوَّلِينَ

When Moses brought them Our clear signs, they said, ‘This is nothing but a magic trick. We have not heard of this among our fathers of old.’

وَقَالَ مُوسَىٰ رَبِّيٓ أَعۡلَمُ بِمَن جَآءَ بِٱلۡهُدَىٰ مِنۡ عِندِهِۦ وَمَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ

But Moses said, ‘My Lord knows who brings the guidance from Him, and to whom the final Home (belongs). Surely the evildoers will not prosper.’

Extra Word - Addition / Omission of Word

Extra Word Addition / Omission of Word

Original (Hafs)

وَقَالَ

But said

Variant Reading

قَالَ

said

The variant omits the conjunction 'wa' (and/but), making the sentence an independent clause rather than a continuation of the previous thought.

Read by:

Bazzi, Qunbul

وَقَالَ فِرۡعَوۡنُ يَـٰٓأَيُّهَا ٱلۡمَلَأُ مَا عَلِمۡتُ لَكُم مِّنۡ إِلَٰهٍ غَيۡرِي فَأَوۡقِدۡ لِي يَٰهَٰمَٰنُ عَلَى ٱلطِّينِ فَٱجۡعَل لِّي صَرۡحٗا لَّعَلِّيٓ أَطَّلِعُ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُۥ مِنَ ٱلۡكَٰذِبِينَ

Pharaoh said, ‘Assembly! I know of no other god for you than me. So light a fire for me, Haman, on the clay, and make a tower for me, so that I may look at the god of Moses. Surely I think he is indeed one of the liars.’

Historical Error

Verse 28:38 instructs Haman (یَـٰهَـٰمَـٰنُ) to bake clay to build a tower in Egypt. This contains a double historical blunder: it places the Persian minister Haman in the Egyptian court, and it anachronistically attributes Mesopotamian fired-clay ziggurat construction to the ancient Egyptians, who famously built their monumental architecture using quarried stone, not baked clay (ٱلطِّینِ).

Borrowed Mythology & Plagiarism

Pharaoh's command to build a massive tower to ascend to the "god of Moses" (لَّعَلِّیۤ أَطَّلِعُ إِلَىٰۤ إِلَـٰهِ مُوسَىٰ) is a clear conflation with the biblical story of the Tower of Babel (Genesis 11). The Quran strips the Babel narrative from its Mesopotamian context and awkwardly pastes it onto Pharaoh in Egypt, demonstrating a confused borrowing from earlier Jewish traditions.

وَٱسۡتَكۡبَرَ هُوَ وَجُنُودُهُۥ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَظَنُّوٓاْ أَنَّهُمۡ إِلَيۡنَا لَا يُرۡجَعُونَ

He and his forces became arrogant on the earth without any right, and thought that they would not be returned to Us.

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

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

Original (Hafs)

يُرۡجَعُونَ

be returned

Variant Reading

يَرْجِعُونَ

return

Hafs reads the verb in the passive voice (yurja'ūna), meaning 'be returned', while the variant reads it in the active voice (yarji'ūna), meaning 'return'.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad, Qalun, Rawh, Ruways, Warsh

فَأَخَذۡنَٰهُ وَجُنُودَهُۥ فَنَبَذۡنَٰهُمۡ فِي ٱلۡيَمِّۖ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلظَّـٰلِمِينَ

So We seized him and his forces, and tossed them into the sea. See how the end was for the evildoers!

وَجَعَلۡنَٰهُمۡ أَئِمَّةٗ يَدۡعُونَ إِلَى ٱلنَّارِۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ لَا يُنصَرُونَ

We made them leaders (who) call (others) to the Fire, and on the Day of Resurrection they will not be helped.

Theological Defect

In verse 28:41, the Quran states that Allah actively "made them leaders inviting to the Fire" (وَجَعَلۡنَـٰهُمۡ أَىِٕمَّةࣰ یَدۡعُونَ إِلَى ٱلنَّارِ). By declaring that God purposefully appointed Pharaoh and his chiefs as agents to deceive and lead others to Hell, this verse presents a severe theological defect; it portrays God not merely as permitting evil, but as the active author of sin and damnation, contradicting the biblical revelation of a holy and completely good God who desires all to be saved.

وَأَتۡبَعۡنَٰهُمۡ فِي هَٰذِهِ ٱلدُّنۡيَا لَعۡنَةٗۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ هُم مِّنَ ٱلۡمَقۡبُوحِينَ

We pursued them in this world with a curse, and on the Day of Resurrection they will be among the scorned.

وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ مِنۢ بَعۡدِ مَآ أَهۡلَكۡنَا ٱلۡقُرُونَ ٱلۡأُولَىٰ بَصَآئِرَ لِلنَّاسِ وَهُدٗى وَرَحۡمَةٗ لَّعَلَّهُمۡ يَتَذَكَّرُونَ

Certainly We gave Moses the Book, after We had destroyed the former generations, as evidence for the people, and a guidance and mercy, so that they might take heed.

وَمَا كُنتَ بِجَانِبِ ٱلۡغَرۡبِيِّ إِذۡ قَضَيۡنَآ إِلَىٰ مُوسَى ٱلۡأَمۡرَ وَمَا كُنتَ مِنَ ٱلشَّـٰهِدِينَ

You were not on the western side when We decreed the command to Moses, nor were you among the witnesses.

وَلَٰكِنَّآ أَنشَأۡنَا قُرُونٗا فَتَطَاوَلَ عَلَيۡهِمُ ٱلۡعُمُرُۚ وَمَا كُنتَ ثَاوِيٗا فِيٓ أَهۡلِ مَدۡيَنَ تَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِنَا وَلَٰكِنَّا كُنَّا مُرۡسِلِينَ

But We produced (other) generations, and life was prolonged for them. You were not dwelling among the people of Midian, reciting to them Our signs, when We were sending (messengers).

وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذۡ نَادَيۡنَا وَلَٰكِن رَّحۡمَةٗ مِّن رَّبِّكَ لِتُنذِرَ قَوۡمٗا مَّآ أَتَىٰهُم مِّن نَّذِيرٖ مِّن قَبۡلِكَ لَعَلَّهُمۡ يَتَذَكَّرُونَ

You were not on the side of the mountain when We called out (to Moses), but (you were sent) as a mercy from your Lord, so that you might warn a people to whom no warner had come before you, so that they might take heed.

وَلَوۡلَآ أَن تُصِيبَهُم مُّصِيبَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ فَيَقُولُواْ رَبَّنَا لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولٗا فَنَتَّبِعَ ءَايَٰتِكَ وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ

If (it were) not that a smiting might smite them for what their hands have sent forward, and (that) they might say, ‘Our Lord, why did You not send a messenger to us, so that we might have followed Your signs, and (so) been among the believers [. . .]?’

فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُواْ لَوۡلَآ أُوتِيَ مِثۡلَ مَآ أُوتِيَ مُوسَىٰٓۚ أَوَلَمۡ يَكۡفُرُواْ بِمَآ أُوتِيَ مُوسَىٰ مِن قَبۡلُۖ قَالُواْ سِحۡرَانِ تَظَٰهَرَا وَقَالُوٓاْ إِنَّا بِكُلّٖ كَٰفِرُونَ

Yet when the truth did come to them from Us, they said, ‘If only he were given the same as what Moses was given.’ Did they not disbelieve in what was given to Moses before? They said, ‘Two magic (tricks) supporting each other,’ and they said, ‘Surely we are disbelievers in all (of it).’

Graphical/Basic Letter Difference - Change Meaning (general semantic shift)

Graphical/Basic Letter Difference Change Meaning (general semantic shift)

Original (Hafs)

سِحۡرَانِ

Two magic (tricks)

Variant Reading

سَٰحِرَٰنِ

Two sorcerers

The Hafs reading uses 'sihran' (two works of magic), whereas the variant reading uses the active participle 'sahiran' (two sorcerers), shifting the reference from the magic itself to the individuals performing it.

Read by:

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

قُلۡ فَأۡتُواْ بِكِتَٰبٖ مِّنۡ عِندِ ٱللَّهِ هُوَ أَهۡدَىٰ مِنۡهُمَآ أَتَّبِعۡهُ إِن كُنتُمۡ صَٰدِقِينَ

Say: ‘Bring a Book from God that is a better guide than these two – I shall follow it, if you are truthful.’

فَإِن لَّمۡ يَسۡتَجِيبُواْ لَكَ فَٱعۡلَمۡ أَنَّمَا يَتَّبِعُونَ أَهۡوَآءَهُمۡۚ وَمَنۡ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَىٰهُ بِغَيۡرِ هُدٗى مِّنَ ٱللَّهِۚ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ

If they do not respond to you, know that they are only following their (vain) desires. And who is farther astray than the one who follows his desire without guidance from God? Surely God does not guide the people who are evildoers.

۞وَلَقَدۡ وَصَّلۡنَا لَهُمُ ٱلۡقَوۡلَ لَعَلَّهُمۡ يَتَذَكَّرُونَ

Certainly We have caused the word to reach them, so that they may take heed.

ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ مِن قَبۡلِهِۦ هُم بِهِۦ يُؤۡمِنُونَ

Those to whom We gave the Book before it – they believe in it.

وَإِذَا يُتۡلَىٰ عَلَيۡهِمۡ قَالُوٓاْ ءَامَنَّا بِهِۦٓ إِنَّهُ ٱلۡحَقُّ مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبۡلِهِۦ مُسۡلِمِينَ

When it is recited to them, they say, ‘We believe in it. Surely it is the truth from our Lord. Surely we were Muslims before it.’

أُوْلَـٰٓئِكَ يُؤۡتَوۡنَ أَجۡرَهُم مَّرَّتَيۡنِ بِمَا صَبَرُواْ وَيَدۡرَءُونَ بِٱلۡحَسَنَةِ ٱلسَّيِّئَةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

Those – they will be given their reward twice over for what they have endured. They avert evil by means of the good, and contribute from what We have provided them.

وَإِذَا سَمِعُواْ ٱللَّغۡوَ أَعۡرَضُواْ عَنۡهُ وَقَالُواْ لَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡ سَلَٰمٌ عَلَيۡكُمۡ لَا نَبۡتَغِي ٱلۡجَٰهِلِينَ

When they hear any frivolous talk, they turn away from it, and say, ‘To us our deeds and to you your deeds. Peace (be) upon you! We do not seek out the ignorant.’

إِنَّكَ لَا تَهۡدِي مَنۡ أَحۡبَبۡتَ وَلَٰكِنَّ ٱللَّهَ يَهۡدِي مَن يَشَآءُۚ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ

Surely you will not guide whomever you like, but God guides whomever He pleases, and knows the ones who are (rightly) guided.

Theological Defect

This verse presents a clear theological defect by promoting fatalism, asserting that guidance is strictly a matter of God's arbitrary will ('God guides whomever He pleases') rather than an individual's free choice to accept the truth. The accompanying Tafsir explicitly reinforces this determinism, noting that despite the Prophet's efforts, his uncle Abu Talib died in disbelief simply because 'the decree overtook him,' portraying God as the active author of his damnation.

وَقَالُوٓاْ إِن نَّتَّبِعِ ٱلۡهُدَىٰ مَعَكَ نُتَخَطَّفۡ مِنۡ أَرۡضِنَآۚ أَوَلَمۡ نُمَكِّن لَّهُمۡ حَرَمًا ءَامِنٗا يُجۡبَىٰٓ إِلَيۡهِ ثَمَرَٰتُ كُلِّ شَيۡءٖ رِّزۡقٗا مِّن لَّدُنَّا وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ

They say, ‘If we follow the guidance with you, we shall be snatched from our land.’ Have We not established a secure sanctuary for them, where fruits of every kind are brought as a provision from Us? But most of them do not know (it).

وَكَمۡ أَهۡلَكۡنَا مِن قَرۡيَةِۭ بَطِرَتۡ مَعِيشَتَهَاۖ فَتِلۡكَ مَسَٰكِنُهُمۡ لَمۡ تُسۡكَن مِّنۢ بَعۡدِهِمۡ إِلَّا قَلِيلٗاۖ وَكُنَّا نَحۡنُ ٱلۡوَٰرِثِينَ

How many a town have We destroyed (which) boasted of its means of livelihood! Those are their dwelling places (which remain) uninhabited after them, except for a few. We became the inheritors!

وَمَا كَانَ رَبُّكَ مُهۡلِكَ ٱلۡقُرَىٰ حَتَّىٰ يَبۡعَثَ فِيٓ أُمِّهَا رَسُولٗا يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِنَاۚ وَمَا كُنَّا مُهۡلِكِي ٱلۡقُرَىٰٓ إِلَّا وَأَهۡلُهَا ظَٰلِمُونَ

Yet your Lord was not one to destroy the towns until He had raised up a messenger in their mother (city), reciting Our signs to them. We would not have destroyed the towns unless their people had been evildoers.

وَمَآ أُوتِيتُم مِّن شَيۡءٖ فَمَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَزِينَتُهَاۚ وَمَا عِندَ ٱللَّهِ خَيۡرٞ وَأَبۡقَىٰٓۚ أَفَلَا تَعۡقِلُونَ

Whatever thing you have been given is (only) an enjoyment of this present life, and its (passing) splendor, but what is with God is better and more lasting. Will you not understand?

Diacritical Difference (dots) - Change of Person

Diacritical Difference (dots) Change of Person

Original (Hafs)

تَعۡقِلُونَ

you understand

Variant Reading

يَعۡقِلُونَ

they reason

The prefix of the verb changes from a ta' (ت) indicating the second person plural 'you', to a ya' (ي) indicating the third person plural 'they'.

Read by:

Duri Abu 'Amr, Susi

أَفَمَن وَعَدۡنَٰهُ وَعۡدًا حَسَنٗا فَهُوَ لَٰقِيهِ كَمَن مَّتَّعۡنَٰهُ مَتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ثُمَّ هُوَ يَوۡمَ ٱلۡقِيَٰمَةِ مِنَ ٱلۡمُحۡضَرِينَ

Is the one whom We have promised a good promise, and (who) receives it, like the one whom We have given the enjoyment of this present life, (and) then on the Day of Resurrection will be one of those brought forward (to the punishment)?

وَيَوۡمَ يُنَادِيهِمۡ فَيَقُولُ أَيۡنَ شُرَكَآءِيَ ٱلَّذِينَ كُنتُمۡ تَزۡعُمُونَ

On the Day when He will call them, and say, ‘Where are My associates whom you used to claim (as gods)?,’

قَالَ ٱلَّذِينَ حَقَّ عَلَيۡهِمُ ٱلۡقَوۡلُ رَبَّنَا هَـٰٓؤُلَآءِ ٱلَّذِينَ أَغۡوَيۡنَآ أَغۡوَيۡنَٰهُمۡ كَمَا غَوَيۡنَاۖ تَبَرَّأۡنَآ إِلَيۡكَۖ مَا كَانُوٓاْ إِيَّانَا يَعۡبُدُونَ

those against whom the word has proved true will say, ‘Our Lord, these are those whom we made err. We made them err as we had erred. We disown (them) before You. They were not serving us.’

وَقِيلَ ٱدۡعُواْ شُرَكَآءَكُمۡ فَدَعَوۡهُمۡ فَلَمۡ يَسۡتَجِيبُواْ لَهُمۡ وَرَأَوُاْ ٱلۡعَذَابَۚ لَوۡ أَنَّهُمۡ كَانُواْ يَهۡتَدُونَ

And it will be said, ‘Call your associates!’ And they will call them, but they will not respond to them, and they will see the punishment. If only they had been guided!

وَيَوۡمَ يُنَادِيهِمۡ فَيَقُولُ مَاذَآ أَجَبۡتُمُ ٱلۡمُرۡسَلِينَ

On the Day when He will call them, and say, ‘What response did you give the envoys?’

فَعَمِيَتۡ عَلَيۡهِمُ ٱلۡأَنۢبَآءُ يَوۡمَئِذٖ فَهُمۡ لَا يَتَسَآءَلُونَ

The news will be dark for them on that Day, nor will they ask each other questions.

فَأَمَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحٗا فَعَسَىٰٓ أَن يَكُونَ مِنَ ٱلۡمُفۡلِحِينَ

But as for the one who turns (in repentance), and believes, and does righteousness, it may be that he will be one of those who prosper.

وَرَبُّكَ يَخۡلُقُ مَا يَشَآءُ وَيَخۡتَارُۗ مَا كَانَ لَهُمُ ٱلۡخِيَرَةُۚ سُبۡحَٰنَ ٱللَّهِ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ

Your Lord creates whatever He pleases, and chooses (whomever He pleases) – the choice is not theirs. Glory to God! He is exalted above what they associate.

Theological Defect

Surah 28:68 explicitly negates human free will by asserting that humanity has 'no choice' (mā kāna lahumu l-khiyaratu) in matters decreed by Allah. The Tafsir of Ibn Kathir reinforces this fatalism by affirming that 'all things, good and bad alike, are in His Hands,' rendering God the active author of sin and contradicting the concept of human moral responsibility.

وَرَبُّكَ يَعۡلَمُ مَا تُكِنُّ صُدُورُهُمۡ وَمَا يُعۡلِنُونَ

Your Lord knows what their hearts conceal and what they speak aloud.

وَهُوَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۖ لَهُ ٱلۡحَمۡدُ فِي ٱلۡأُولَىٰ وَٱلۡأٓخِرَةِۖ وَلَهُ ٱلۡحُكۡمُ وَإِلَيۡهِ تُرۡجَعُونَ

He is God – (there is) no god but Him. To Him (be) praise, at the first and at the last! To Him (belongs) the judgment, 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

تَرۡجِعُونَ

you return

The reading changes from the passive verb 'turjaʿūn' (you will be returned) in Hafs to the active verb 'tarjiʿūn' (you return) in the variant. This shifts the grammatical voice via internal vowel changes without altering the consonantal skeleton.

Read by:

Rawh, Ruways

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡكُمُ ٱلَّيۡلَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ مَنۡ إِلَٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِضِيَآءٍۚ أَفَلَا تَسۡمَعُونَ

Say: ‘Have you considered? If God makes the night continuous for you until the Day of Resurrection, what god other than God will bring you light? Will you not hear?’

قُلۡ أَرَءَيۡتُمۡ إِن جَعَلَ ٱللَّهُ عَلَيۡكُمُ ٱلنَّهَارَ سَرۡمَدًا إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ مَنۡ إِلَٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِلَيۡلٖ تَسۡكُنُونَ فِيهِۚ أَفَلَا تُبۡصِرُونَ

Say: ‘Have you considered? If God makes the day continuous for you until the Day of Resurrection, what god other than God will bring you night to rest in? Will you not see?

وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ

But out of His mercy He has made the night and the day for you, so that you may rest in it, and that you may seek some of His favor, and that you may be thankful.’

وَيَوۡمَ يُنَادِيهِمۡ فَيَقُولُ أَيۡنَ شُرَكَآءِيَ ٱلَّذِينَ كُنتُمۡ تَزۡعُمُونَ

On the Day when He will call them, and say, ‘Where are My associates whom you used to claim (as gods)?’

وَنَزَعۡنَا مِن كُلِّ أُمَّةٖ شَهِيدٗا فَقُلۡنَا هَاتُواْ بُرۡهَٰنَكُمۡ فَعَلِمُوٓاْ أَنَّ ٱلۡحَقَّ لِلَّهِ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ

We shall draw out a witness from every community, and say, ‘Bring your proof!’ And then they will know that the truth (belongs) to God, and what they have forged will abandon them.

۞إِنَّ قَٰرُونَ كَانَ مِن قَوۡمِ مُوسَىٰ فَبَغَىٰ عَلَيۡهِمۡۖ وَءَاتَيۡنَٰهُ مِنَ ٱلۡكُنُوزِ مَآ إِنَّ مَفَاتِحَهُۥ لَتَنُوٓأُ بِٱلۡعُصۡبَةِ أُوْلِي ٱلۡقُوَّةِ إِذۡ قَالَ لَهُۥ قَوۡمُهُۥ لَا تَفۡرَحۡۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡفَرِحِينَ

Surely Qārūn was one of the people of Moses, and acted oppressively toward them. We had given him treasures, the keys of which would indeed have been a burden for a group (of men) endowed with strength. (Remember) when his people said to him, ‘Do not gloat! Surely God does not love those who gloat.

Borrowed Mythology & Plagiarism

This verse presents the exaggerated Jewish midrashic legend of Korah's (Qarun's) immense wealth as literal history. The specific detail that the keys to his treasures were a heavy burden for a strong group of men is directly plagiarized from Talmudic folklore (such as Pesachim 119a), which hyperbolically claims his keys required 300 white mules to carry.

وَٱبۡتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلۡأٓخِرَةَۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنۡيَاۖ وَأَحۡسِن كَمَآ أَحۡسَنَ ٱللَّهُ إِلَيۡكَۖ وَلَا تَبۡغِ ٱلۡفَسَادَ فِي ٱلۡأَرۡضِۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُفۡسِدِينَ

But seek the Home of the Hereafter by means of what God has given you, and do not forget your portion of this world. Do good, as God has done good to you, and do not seek to foment corruption on the earth. Surely God does not love the fomenters of corruption.’

قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلۡمٍ عِندِيٓۚ أَوَلَمۡ يَعۡلَمۡ أَنَّ ٱللَّهَ قَدۡ أَهۡلَكَ مِن قَبۡلِهِۦ مِنَ ٱلۡقُرُونِ مَنۡ هُوَ أَشَدُّ مِنۡهُ قُوَّةٗ وَأَكۡثَرُ جَمۡعٗاۚ وَلَا يُسۡـَٔلُ عَن ذُنُوبِهِمُ ٱلۡمُجۡرِمُونَ

He said, ‘I have been given it only because of the knowledge (that is) in me.’ Did he not know that God had destroyed those of the generations before him who were stronger than him and had accumulated more? The sinners will not be questioned about their sins.

فَخَرَجَ عَلَىٰ قَوۡمِهِۦ فِي زِينَتِهِۦۖ قَالَ ٱلَّذِينَ يُرِيدُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا يَٰلَيۡتَ لَنَا مِثۡلَ مَآ أُوتِيَ قَٰرُونُ إِنَّهُۥ لَذُو حَظٍّ عَظِيمٖ

So he went forth to his people in his splendor. Those who desired this present life said, ‘Would that we had the same as what has been given to Qārūn! Surely he is indeed the possessor of great good luck.’

وَقَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ وَيۡلَكُمۡ ثَوَابُ ٱللَّهِ خَيۡرٞ لِّمَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗاۚ وَلَا يُلَقَّىٰهَآ إِلَّا ٱلصَّـٰبِرُونَ

But those to whom knowledge had been given said, ‘Woe to you! The reward of God is better for the one who believes and does righteousness. But no one will obtain it except the patient.’

فَخَسَفۡنَا بِهِۦ وَبِدَارِهِ ٱلۡأَرۡضَ فَمَا كَانَ لَهُۥ مِن فِئَةٖ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مِنَ ٱلۡمُنتَصِرِينَ

So We caused the earth to swallow him and his home, and he had no cohort to help him, other than God, and he was not one of those who could help themselves.

وَأَصۡبَحَ ٱلَّذِينَ تَمَنَّوۡاْ مَكَانَهُۥ بِٱلۡأَمۡسِ يَقُولُونَ وَيۡكَأَنَّ ٱللَّهَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ مِنۡ عِبَادِهِۦ وَيَقۡدِرُۖ لَوۡلَآ أَن مَّنَّ ٱللَّهُ عَلَيۡنَا لَخَسَفَ بِنَاۖ وَيۡكَأَنَّهُۥ لَا يُفۡلِحُ ٱلۡكَٰفِرُونَ

In the morning those who had longed (to be in) his place the day before were saying, ‘Woe (to Qārūn)! Surely God extends (His) provision to whomever He pleases of His servants, and restricts (it). If God had not bestowed favor on us, He would indeed have caused (the earth) to swallow us (too). Woe to him! The disbelievers will not prosper.’

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

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

Original (Hafs)

لَخَسَفَ

He would indeed have caused (the earth) to swallow

Variant Reading

لَخُسِفَ

we would have been swallowed

The verb changes from the active 'khasafa' (He caused to swallow) in Hafs to the passive 'khusifa' (we would have been swallowed) in the variant.

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, Shu'bah, Susi, Warsh

تِلۡكَ ٱلدَّارُ ٱلۡأٓخِرَةُ نَجۡعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوّٗا فِي ٱلۡأَرۡضِ وَلَا فَسَادٗاۚ وَٱلۡعَٰقِبَةُ لِلۡمُتَّقِينَ

That is the Home of the Hereafter: We assign it to those who do not desire haughtiness on the earth, nor corruption. The outcome (belongs) to the ones who guard (themselves).

مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ خَيۡرٞ مِّنۡهَاۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَى ٱلَّذِينَ عَمِلُواْ ٱلسَّيِّـَٔاتِ إِلَّا مَا كَانُواْ يَعۡمَلُونَ

Whoever brings a good (deed) will have a better one than it, and whoever brings an evil (deed) – those who have done evil deeds will only be repaid for what they have done.

إِنَّ ٱلَّذِي فَرَضَ عَلَيۡكَ ٱلۡقُرۡءَانَ لَرَآدُّكَ إِلَىٰ مَعَادٖۚ قُل رَّبِّيٓ أَعۡلَمُ مَن جَآءَ بِٱلۡهُدَىٰ وَمَنۡ هُوَ فِي ضَلَٰلٖ مُّبِينٖ

Surely He who made the Qur’ān obligatory for you will indeed return you to (your) home. Say: ‘My Lord knows who brings the guidance, and who is clearly astray.’

وَمَا كُنتَ تَرۡجُوٓاْ أَن يُلۡقَىٰٓ إِلَيۡكَ ٱلۡكِتَٰبُ إِلَّا رَحۡمَةٗ مِّن رَّبِّكَۖ فَلَا تَكُونَنَّ ظَهِيرٗا لِّلۡكَٰفِرِينَ

You did not expect that the Book would be cast (down) to you, except as a mercy from your Lord. So do not be a supporter of the disbelievers.

Promotes Division & Discrimination

Surah 28:86 commands Muhammad not to be a supporter of the disbelievers, which the authoritative Tafsir explicitly interprets as a divine mandate to 'separate from them, express your hostility towards them and oppose them.' By institutionalizing such antagonism, the text establishes a rigid, discriminatory binary that forbids genuine friendship or solidarity, instead dehumanizing outsiders and demanding perpetual social division.

وَلَا يَصُدُّنَّكَ عَنۡ ءَايَٰتِ ٱللَّهِ بَعۡدَ إِذۡ أُنزِلَتۡ إِلَيۡكَۖ وَٱدۡعُ إِلَىٰ رَبِّكَۖ وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ

Let them not keep you from the signs of God, after they have been sent down to you, but call (people) to your Lord, and do not be one of the idolaters.

وَلَا تَدۡعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَۘ لَآ إِلَٰهَ إِلَّا هُوَۚ كُلُّ شَيۡءٍ هَالِكٌ إِلَّا وَجۡهَهُۥۚ لَهُ ٱلۡحُكۡمُ وَإِلَيۡهِ تُرۡجَعُونَ

Do not call on another god (along) with God. (There is) no god but Him. Everything perishes except His face. To Him (belongs) the judgment, and to Him you will be returned.

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