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
4

وَإِن يُكَذِّبُوكَ فَقَدۡ كُذِّبَتۡ رُسُلٞ مِّن قَبۡلِكَۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ

If they call you a liar, (know that) messengers have been called liars before you. To God all affairs are returned.

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

تُرۡجَعُ

are returned

Variant Reading

تَرۡجِعُ

return

The verb changes from the passive voice in Hafs (turja'u, 'are returned') to the active voice in the variant (tarji'u, 'return') through a change in the internal vowels.

Read by:

Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Rawh, Ruways

8

أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنٗاۖ فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۖ فَلَا تَذۡهَبۡ نَفۡسُكَ عَلَيۡهِمۡ حَسَرَٰتٍۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَصۡنَعُونَ

Is the one whose evil deed is made to appear enticing to him, and he perceives it as good, (like the one who is rightly guided)? Surely God leads astray whomever He pleases and guides whomever He pleases. So do not exhaust yourself in regrets over them. Surely God is aware of what they do.

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

تَذۡهَبۡ نَفۡسُكَ

exhaust yourself

Variant Reading

تُذۡهِبْ نَفْسَكَ

waste your self

Hafs reads the verb in Form I (tadhhab) with the subject 'nafsuka' in the nominative case ('let not your soul perish'). The Variant (Abu Ja'far) reads it in Form IV (tudhhib) with the object 'nafsaka' in the accusative case ('do not cause your soul to perish / waste your self').

Read by:

Ibn Jummaz, Ibn Wardan

Theological Defect
The verse explicitly declares that God is the author of misguidance, stating 'Surely God leads astray whomever He pleases.' The Tafsir affirms this fatalism by explaining that a person doing evil has been 'misguided by Allah' according to 'His decree.' This portrays God as an arbitrary and active agent of sin and deception, which contradicts the Christian understanding of a perfectly good God who desires all to be saved and never tempts or forces anyone into sin.
9

وَٱللَّهُ ٱلَّذِيٓ أَرۡسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابٗا فَسُقۡنَٰهُ إِلَىٰ بَلَدٖ مَّيِّتٖ فَأَحۡيَيۡنَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ كَذَٰلِكَ ٱلنُّشُورُ

(It is) God who sends the winds, and it stirs up a cloud, and We drive it to some barren land, and by means of it give the earth life after its death. So (too) is the raising up.

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

ٱلرِّيَٰحَ

the winds

Variant Reading

ٱلرِّيحَ

the wind

The word changes from the plural 'winds' (al-riyāḥ) to the singular 'wind' (al-rīḥ), shifting the grammatical number while maintaining the core meaning.

Read by:

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

11

وَٱللَّهُ خَلَقَكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ جَعَلَكُمۡ أَزۡوَٰجٗاۚ وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٖ وَلَا يُنقَصُ مِنۡ عُمُرِهِۦٓ إِلَّا فِي كِتَٰبٍۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ

God created you from dust, then from a drop, (and) then He made you pairs. No female conceives or delivers, except with His knowledge, and no one grows old who grows old, or is diminished in his life, except (it) is in a Book. Surely that is easy for God.

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

يُنقَصُ

is diminished

Variant Reading

يَنقُصُ

does He cut short

The verb changes from the passive 'yunqasu' (is diminished) to the active 'yanqusu' (He diminishes / cuts short), shifting the grammatical subject explicitly to Allah.

Read by:

Rawh, Ruways

Theological Defect
The verse teaches extreme fatalism by stating that no one's lifespan is lengthened or shortened 'except it is in a Book.' The Tafsir reinforces this, stating that every person's exact lifespan is predetermined and recorded in the First Book and cannot be surpassed or changed. This deterministic view strips humanity of meaningful free will and undermines the biblical understanding of a God who dynamically interacts with His creation, responding to prayer and human choices.
24

إِنَّآ أَرۡسَلۡنَٰكَ بِٱلۡحَقِّ بَشِيرٗا وَنَذِيرٗاۚ وَإِن مِّنۡ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٞ

Surely We have sent you with the truth, as a bringer of good news and a warner. (There has) not (been) any community except that a warner has passed away in it.

Historical Error
The verse makes the sweeping claim that there has not been any community except that a warner (prophet) has passed away in it. This contradicts historical and anthropological evidence, as there is no record or oral tradition of Islamic, monotheistic prophets being sent to historically isolated indigenous populations, such as pre-Columbian Native Americans or Australian Aboriginals.
33

جَنَّـٰتُ عَدۡنٖ يَدۡخُلُونَهَا يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَلُؤۡلُؤٗاۖ وَلِبَاسُهُمۡ فِيهَا حَرِيرٞ

Gardens of Eden – they will enter them. There they will be adorned with bracelets of gold and (with) pearls, and there their clothes (will be of) silk.

Vowel Difference (harakat) - Active to Passive / Passive to Active | Vowel Difference (harakat) - Grammatical Case Change
Vowel Difference (harakat) Active to Passive / Passive to Active
Original (Hafs)

يَدۡخُلُونَهَا

they will enter them

Variant Reading

يُدۡخَلُونَهَا

they are entered

The verb changes from the active voice 'yadkhulūnahā' (they will enter them) to the passive voice 'yudkhalūnahā' (they are entered) due to a change in vowels.

Read by:

Duri Abu 'Amr, Susi

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

وَلُؤۡلُؤٗاۖ

(with) pearls

Variant Reading

وَلُؤۡلُوٕٖاْۖ

(of) pearls

The word for 'pearls' changes from accusative (lu'lu'an) to genitive (lu'lu'in). In Hafs, it is conjoined to the accusative position of 'bracelets', meaning 'adorned with pearls'. In the variant, it is conjoined to the genitive 'gold' (or the apparent genitive state of bracelets), meaning 'bracelets of pearls'.

Read by:

Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh, Ruways

36

وَٱلَّذِينَ كَفَرُواْ لَهُمۡ نَارُ جَهَنَّمَ لَا يُقۡضَىٰ عَلَيۡهِمۡ فَيَمُوتُواْ وَلَا يُخَفَّفُ عَنۡهُم مِّنۡ عَذَابِهَاۚ كَذَٰلِكَ نَجۡزِي كُلَّ كَفُورٖ

But those who disbelieve – for them (there is) the fire of Gehenna. (Death) is not decreed for them, and so they do not die, nor will any of its punishment be lightened for them. In this way We repay every ungrateful one.

Diacritical Difference (dots) - Active to Passive / Passive to Active
Diacritical Difference (dots) Active to Passive / Passive to Active
Original (Hafs)

نَجۡزِي كُلَّ

We repay every

Variant Reading

يُجۡزَىٰ كُلُّ

is repaid every

The first-person plural active verb 'najzī' (We repay) changes to the third-person singular passive 'yujzā' (is repaid) by changing the first letter's dots (Nun to Ya) and vowels. Consequently, the following word 'kull' (every) changes from an accusative direct object (kulla) to a nominative subject (kullu).

Read by:

Duri Abu 'Amr, Susi

39

هُوَ ٱلَّذِي جَعَلَكُمۡ خَلَـٰٓئِفَ فِي ٱلۡأَرۡضِۚ فَمَن كَفَرَ فَعَلَيۡهِ كُفۡرُهُۥۖ وَلَا يَزِيدُ ٱلۡكَٰفِرِينَ كُفۡرُهُمۡ عِندَ رَبِّهِمۡ إِلَّا مَقۡتٗاۖ وَلَا يَزِيدُ ٱلۡكَٰفِرِينَ كُفۡرُهُمۡ إِلَّا خَسَارٗا

He (it is) who made you successors on the earth. Whoever disbelieves, his disbelief (will be) on him. Their disbelief only increases the disbelievers in hatred in the sight of their Lord. Their disbelief only increases the disbelievers in loss.

Theological Defect
The verse states that 'Their disbelief only increases the disbelievers in hatred in the sight of their Lord,' and the Tafsir clarifies that 'the longer they persist in their disbelief, the more Allah hates them.' This portrays God's love as conditional and vindictive, a stark contrast to the Biblical revelation of a God who loves the world unconditionally and died for His enemies while they were still sinners (Romans 5:8).
41

۞إِنَّ ٱللَّهَ يُمۡسِكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ أَن تَزُولَاۚ وَلَئِن زَالَتَآ إِنۡ أَمۡسَكَهُمَا مِنۡ أَحَدٖ مِّنۢ بَعۡدِهِۦٓۚ إِنَّهُۥ كَانَ حَلِيمًا غَفُورٗا

Surely God holds the heavens and the earth, or they would move. If indeed they moved, no one would hold them after Him. Surely He is forbearing, forgiving.

Historical Error
This verse reflects an ancient cosmological error by depicting the heavens as a solid, physical canopy that God must actively 'hold' to prevent from falling onto the earth. The Tafsir explicitly reinforces this by citing Surah 22:65 ('He withholds the heaven from falling on the earth'). Scientifically, the heavens are not a structural ceiling that can fall, revealing a flawed understanding of gravity and space.

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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