وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِي ٱلۡيَتَٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَٰثَ وَرُبَٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٰحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۚ ذَٰلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ
If you fear that you will not act fairly toward the orphan girls, marry what seems good to you of the women: two, or three, or four. But if you fear that you will not be fair, (marry only) one, or what your right (hands) own. That (will make it) more likely that you will not be biased.
Vowel Difference (harakat) - Grammatical Case Change
Original (Hafs) فَوَٰحِدَةً
(marry only) one
Variant Reading فَوَٰحِدَةٌ
then (only) one (is enough)
The word changes from accusative (mansub), implying the hidden verb 'marry one', to nominative (marfu'), meaning 'one is enough'.
Read by: Ibn Jummaz, Ibn Wardan
Devalues Women
This verse institutionalizes gender inequality by explicitly sanctioning polygyny, allowing a man to marry up to four women. This inherently degrades the biblical model of a monogamous, equal partnership in marriage (Matthew 19:4-6) and reduces women to commodities that can be collected to satisfy male desires.
Sanctions Slavery & Concubinage
This verse explicitly legitimizes chattel slavery and sexual concubinage by permitting Muslim men to sexually access 'what your right (hands) own' (slave girls). By presenting enslaved women as a fallback option to avoid the financial burden of multiple free wives, the Quran institutionalizes the buying, selling, and sexual exploitation of human beings.
يُوصِيكُمُ ٱللَّهُ فِيٓ أَوۡلَٰدِكُمۡۖ لِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِۚ فَإِن كُنَّ نِسَآءٗ فَوۡقَ ٱثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِن كَانَتۡ وَٰحِدَةٗ فَلَهَا ٱلنِّصۡفُۚ وَلِأَبَوَيۡهِ لِكُلِّ وَٰحِدٖ مِّنۡهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٞۚ فَإِن لَّمۡ يَكُن لَّهُۥ وَلَدٞ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُۚ فَإِن كَانَ لَهُۥٓ إِخۡوَةٞ فَلِأُمِّهِ ٱلسُّدُسُۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصِي بِهَآ أَوۡ دَيۡنٍۗ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ لَا تَدۡرُونَ أَيُّهُمۡ أَقۡرَبُ لَكُمۡ نَفۡعٗاۚ فَرِيضَةٗ مِّنَ ٱللَّهِۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
God charges you concerning your children: to the male, a share equal to two females. But if they be (only) women, more than two, then to them two-thirds of what he leaves. But if there be (only) one, then to her a half. And to his parents, to each of them, a sixth of what he leaves, if he has children. But if he has no children, and his heirs are his parents, then to his mother a third. And if he has brothers, then to his mother the sixth, after any bequest he may have made or any debt (has been paid). Whether your fathers or your sons are of most benefit to you, you do not know. (This is) an obligation from God. Surely God is knowing, wise.
Vowel Difference (harakat) - Active to Passive / Passive to Active
Original (Hafs) يُوصِي
he may have made
Variant Reading يُوصَىٰ
is bequeathed
The verb changes from the active 'yūṣī' (he makes a bequest) to the passive 'yūṣā' (is bequeathed).
Read by: Bazzi, Hisham, Ibn Dhakwan, Qunbul, Shu'bah
8. Devalues Women
This verse explicitly institutionalizes gender inequality in inheritance laws by decreeing that a male's share must be twice that of a female's. Such a mandate legally and economically disadvantages women, embedding patriarchal privilege directly into Islamic law.
۞وَلَكُمۡ نِصۡفُ مَا تَرَكَ أَزۡوَٰجُكُمۡ إِن لَّمۡ يَكُن لَّهُنَّ وَلَدٞۚ فَإِن كَانَ لَهُنَّ وَلَدٞ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكۡنَۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصِينَ بِهَآ أَوۡ دَيۡنٖۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكۡتُمۡ إِن لَّمۡ يَكُن لَّكُمۡ وَلَدٞۚ فَإِن كَانَ لَكُمۡ وَلَدٞ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكۡتُمۚ مِّنۢ بَعۡدِ وَصِيَّةٖ تُوصُونَ بِهَآ أَوۡ دَيۡنٖۗ وَإِن كَانَ رَجُلٞ يُورَثُ كَلَٰلَةً أَوِ ٱمۡرَأَةٞ وَلَهُۥٓ أَخٌ أَوۡ أُخۡتٞ فَلِكُلِّ وَٰحِدٖ مِّنۡهُمَا ٱلسُّدُسُۚ فَإِن كَانُوٓاْ أَكۡثَرَ مِن ذَٰلِكَ فَهُمۡ شُرَكَآءُ فِي ٱلثُّلُثِۚ مِنۢ بَعۡدِ وَصِيَّةٖ يُوصَىٰ بِهَآ أَوۡ دَيۡنٍ غَيۡرَ مُضَآرّٖۚ وَصِيَّةٗ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَلِيمٞ
And to you a half of what your wives leave, if they have no children. But if they have children, then to you the fourth of what they leave, after any bequest they may have made or any debt (has been paid). And to them the fourth of what you leave, if you have no children. But if you have children, then to them the eighth of what you leave, after any bequest you may have made or any debt (has been paid). If a man or a woman has no direct heir, but has a brother or a sister, then to each of them the sixth. But if they are more (numerous) than that, then they share in the third, after any bequest he may have made or any debt (has been paid), without prejudice (to anyone). (This is) a directive from God. God is knowing, forbearing.
8. Devalues Women
Continuing the inequitable inheritance laws, this text limits a wife's inheritance to half of what a husband would receive in the same situation. This systematically devalues women by legally enforcing their economic inferiority compared to men.
حُرِّمَتۡ عَلَيۡكُمۡ أُمَّهَٰتُكُمۡ وَبَنَاتُكُمۡ وَأَخَوَٰتُكُمۡ وَعَمَّـٰتُكُمۡ وَخَٰلَٰتُكُمۡ وَبَنَاتُ ٱلۡأَخِ وَبَنَاتُ ٱلۡأُخۡتِ وَأُمَّهَٰتُكُمُ ٱلَّـٰتِيٓ أَرۡضَعۡنَكُمۡ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمۡ وَرَبَـٰٓئِبُكُمُ ٱلَّـٰتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّـٰتِي دَخَلۡتُم بِهِنَّ فَإِن لَّمۡ تَكُونُواْ دَخَلۡتُم بِهِنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ وَحَلَـٰٓئِلُ أَبۡنَآئِكُمُ ٱلَّذِينَ مِنۡ أَصۡلَٰبِكُمۡ وَأَن تَجۡمَعُواْ بَيۡنَ ٱلۡأُخۡتَيۡنِ إِلَّا مَا قَدۡ سَلَفَۗ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا
Forbidden to you are: your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, (your) brothers’ daughters, (your) sisters’ daughters, the mothers who have nursed you, (those who are) your sisters by nursing, your wives’ mothers, and your stepdaughters who are in your care, (born) of wives you have gone into – but if you have not gone into them, (there is) no blame on you – and wives of your sons, those of your own loins, and that you should have two sisters at the same time, unless it is a thing of the past. Surely God is forgiving, compassionate.
۞وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۖ كِتَٰبَ ٱللَّهِ عَلَيۡكُمۡۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمۡ أَن تَبۡتَغُواْ بِأَمۡوَٰلِكُم مُّحۡصِنِينَ غَيۡرَ مُسَٰفِحِينَۚ فَمَا ٱسۡتَمۡتَعۡتُم بِهِۦ مِنۡهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا تَرَٰضَيۡتُم بِهِۦ مِنۢ بَعۡدِ ٱلۡفَرِيضَةِۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
And (also forbidden to you are) married women, except what your right (hands) own. (This is) a written decree of God for you. (All women) beyond that are permitted to you to seek (to obtain) by means of your wealth, taking (them) in marriage, not in immorality. So (because of) what you enjoy from them in this way, give them their marriage gifts as an obligation. (There is) no blame on you in anything you may give them by mutual agreement beyond this obligation. Surely God is knowing, wise.
Vowel Difference (harakat) - Active to Passive / Passive to Active
Original (Hafs) وَأُحِلَّ
are permitted
Variant Reading وَأَحَلَّ
He has made lawful
The verb changes from the passive 'uhilla' (are permitted) to the active 'ahalla' (He has made lawful), shifting the subject explicitly to God.
Read by: Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qalun, Qunbul, Rawh, Ruways, Shu'bah, Susi, Warsh
9. Sanctions Slavery & Concubinage
This verse explicitly permits Muslim men to engage in sexual relations with captive or enslaved married women ('what your right hands own'). As confirmed by Sahih Muslim 36320 regarding the captives of Autas, this decree violently severs existing marriages of non-Muslims and clearly sanctions both chattel slavery and concubinage.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٖ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمٗا
You who believe! Do not consume your property among yourselves by means of falsehood, but (let there) be a transaction among you by mutual agreement. And do not kill one another. Surely God is compassionate with you.
Vowel Difference (harakat) - Grammatical Case Change
Original (Hafs) تِجَٰرَةً
a transaction
Variant Reading تِجَٰرَةٌ
a bargain
The word changes from the accusative case (tijāratan) to the nominative case (tijāratun). In Hafs, the verb 'takūna' is incomplete (nāqiṣah), making 'transaction' its predicate. In the variant, 'takūna' is complete (tāmmah), meaning 'to exist' or 'to occur', making 'bargain' its subject.
Read by: Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
۞وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالٗا فَخُورًا
Serve God, and do not associate anything with Him, and (do) good to parents and to family, and the orphans and the poor, and the neighbor who is related and the neighbor who is a stranger, and the companion at your side, and the traveler, and what your right (hands) own. Surely God does not love anyone who is arrogant (and) boastful,
9. Sanctions Slavery & Concubinage
In outlining social obligations, this verse nonchalantly includes 'what your right hands own' alongside family and neighbors. This casually normalizes and regulates the ownership of human beings as property, demonstrating a foundational sanctioning of chattel slavery.
إِنَّ ٱللَّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٖۖ وَإِن تَكُ حَسَنَةٗ يُضَٰعِفۡهَا وَيُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمٗا
Surely God does not do (even) a speck’s weight of evil. If it is a good (deed), He doubles it, and gives from Himself a great reward.
Vowel Difference (harakat) - Grammatical Case Change
Original (Hafs) حَسَنَةٗ
a good (deed)
Variant Reading حَسَنَةٞ
a good deed
In Hafs, 'ḥasanatan' is read in the accusative case (manṣūb) as the predicate of the verb 'taku' (meaning 'if it is a good deed'). In the variant, it is read in the nominative case ('ḥasanatun', marfū') as the subject of 'taku', making it a complete verb (meaning 'if there exists a good deed').
Read by: Bazzi, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Warsh
مِّنَ ٱلَّذِينَ هَادُواْ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعۡنَا وَعَصَيۡنَا وَٱسۡمَعۡ غَيۡرَ مُسۡمَعٖ وَرَٰعِنَا لَيَّۢا بِأَلۡسِنَتِهِمۡ وَطَعۡنٗا فِي ٱلدِّينِۚ وَلَوۡ أَنَّهُمۡ قَالُواْ سَمِعۡنَا وَأَطَعۡنَا وَٱسۡمَعۡ وَٱنظُرۡنَا لَكَانَ خَيۡرٗا لَّهُمۡ وَأَقۡوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا
Some of those who are Jews alter words from their positions, and they say, ‘We hear and disobey,’ and ‘Hear, and do not hear,’ and ‘Observe us,’ twisting with their tongues and vilifying the religion. If they had said, ‘We hear and obey,’ and ‘Hear,’ and ‘Regard us,’ it would indeed have been better for them, and more just. But God has cursed them for their disbelief, and so they do not believe, except for a few.
7. Promotes Division & Discrimination
This verse vilifies the Jewish community by accusing them of intentionally corrupting scripture and 'twisting with their tongues'. It culminates in a divine curse against them, fostering deeply rooted anti-Semitic sentiments and discriminatory attitudes within the Islamic tradition.
وَمَا لَكُمۡ لَا تُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخۡرِجۡنَا مِنۡ هَٰذِهِ ٱلۡقَرۡيَةِ ٱلظَّالِمِ أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِيّٗا وَٱجۡعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
What is with you (that) you do you not fight in the way of God, and (on behalf of) the weak among the men, women, and children, who say, ‘Our Lord, bring us out of this town of the evildoers, and make for us an ally from Yourself, and make for us a helper from Yourself ’?
Incites Violence & Intolerance
By framing warfare as a moral imperative to defend the oppressed, this verse uses divine authority to mandate physical combat ('fight in the way of God'). The Tafsir affirms this by stating that 'the believers fight in obedience to Allah and to gain His pleasure,' institutionalizing militarism as a core religious duty.
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمۡ كُفُّوٓاْ أَيۡدِيَكُمۡ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ إِذَا فَرِيقٞ مِّنۡهُمۡ يَخۡشَوۡنَ ٱلنَّاسَ كَخَشۡيَةِ ٱللَّهِ أَوۡ أَشَدَّ خَشۡيَةٗۚ وَقَالُواْ رَبَّنَا لِمَ كَتَبۡتَ عَلَيۡنَا ٱلۡقِتَالَ لَوۡلَآ أَخَّرۡتَنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖۗ قُلۡ مَتَٰعُ ٱلدُّنۡيَا قَلِيلٞ وَٱلۡأٓخِرَةُ خَيۡرٞ لِّمَنِ ٱتَّقَىٰ وَلَا تُظۡلَمُونَ فَتِيلًا
Do you not see those to whom it was said, ‘Restrain your hands, and observe the prayer and give the alms’? Then, when fighting is prescribed for them, suddenly (there is) a group of them who fear the people as (much as) they fear God, or even more. And they say, ‘Our Lord, why have you prescribed fighting for us? Why not spare us for a time near (at hand)?’ Say: ‘The enjoyment of this world is a small thing, but the Hereafter is better for the one who guards (himself). You will not be done evil in the slightest.’
Diacritical Difference (dots) - Change of Person
Original (Hafs) تُظۡلَمُونَ
You will not be done evil
Variant Reading يُظۡلَمُونَ
they will not be dealt with unjustly
The prefix letter changes from a taa' (ت) with two dots above to a yaa' (ي) with two dots below, shifting the passive verb's subject from the second person plural ('you') to the third person plural ('they').
Read by: Abu Al-Harith, Bazzi, Duri Al-Kisa'i, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qunbul, Rawh
Incites Violence & Intolerance
The verse chastises Muslims who were hesitant to engage in combat once 'fighting is prescribed for them' (كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ), proving that violence is a divinely mandated religious obligation. The Tafsir confirms that this was revealed when the Muslims gained power in Al-Madinah and Jihad was legislated, transitioning the religion from early forbearance into organized military aggression.
أَيۡنَمَا تَكُونُواْ يُدۡرِككُّمُ ٱلۡمَوۡتُ وَلَوۡ كُنتُمۡ فِي بُرُوجٖ مُّشَيَّدَةٖۗ وَإِن تُصِبۡهُمۡ حَسَنَةٞ يَقُولُواْ هَٰذِهِۦ مِنۡ عِندِ ٱللَّهِۖ وَإِن تُصِبۡهُمۡ سَيِّئَةٞ يَقُولُواْ هَٰذِهِۦ مِنۡ عِندِكَۚ قُلۡ كُلّٞ مِّنۡ عِندِ ٱللَّهِۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلۡقَوۡمِ لَا يَكَادُونَ يَفۡقَهُونَ حَدِيثٗا
Wherever you are, death will overtake you, even though you are in well-built towers. And if some good smites them, they say, ‘This is from God,’ but if some evil smites them, they say, ‘This is from you.’ Say: ‘Everything is from God.’ What is (the matter) with these people? They hardly understand any report.
Theological Defect
This verse explicitly attributes all things, both good and evil, to God ('Say: Everything is from God' / قُلۡ كُلّٞ مِّنۡ عِندِ ٱللَّهِ), painting Him as the active author of calamity and sin. The Tafsir confirms this deterministic fatalism by stating that 'everything occurs by the decision and decree of Allah... for both the righteous and the wicked,' which contradicts the biblical view of God's perfectly holy and purely good nature.
وَمَا كَانَ لِمُؤۡمِنٍ أَن يَقۡتُلَ مُؤۡمِنًا إِلَّا خَطَـٔٗاۚ وَمَن قَتَلَ مُؤۡمِنًا خَطَـٔٗا فَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖ وَدِيَةٞ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦٓ إِلَّآ أَن يَصَّدَّقُواْۚ فَإِن كَانَ مِن قَوۡمٍ عَدُوّٖ لَّكُمۡ وَهُوَ مُؤۡمِنٞ فَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖۖ وَإِن كَانَ مِن قَوۡمِۭ بَيۡنَكُمۡ وَبَيۡنَهُم مِّيثَٰقٞ فَدِيَةٞ مُّسَلَّمَةٌ إِلَىٰٓ أَهۡلِهِۦ وَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖۖ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ شَهۡرَيۡنِ مُتَتَابِعَيۡنِ تَوۡبَةٗ مِّنَ ٱللَّهِۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا
It is not for a believer to kill a believer, except by mistake. Whoever kills a believer by mistake, (the penalty is) the setting free of a believing slave, and compensation (is to be) paid to his family, unless they remit (it as) a freewill offering. If he is from a people (who are) an enemy to you, and he is a believer, (the penalty is) the setting free of a believing slave. If he is from a people with whom you have a treaty, compensation (is to be) paid to his family and the setting free of a believing slave. Whoever does not find (the means to do that), (the penalty is) a fast for two months consecutively – a repentance (prescribed) by God. God is knowing, wise.
Sanctions Slavery & Concubinage
By prescribing 'the setting free of a believing slave' (فَتَحۡرِيرُ رَقَبَةٖ مُّؤۡمِنَةٖ) as the penalty for accidental murder, this verse casually institutionalizes and regulates human chattel slavery. Furthermore, the Tafsir notes the requirement to free specifically a 'Muslim slave, not a non-Muslim slave,' showcasing systemic religious discrimination even within the brutal institution of slavery.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ ٱللَّهِ فَتَبَيَّنُواْ وَلَا تَقُولُواْ لِمَنۡ أَلۡقَىٰٓ إِلَيۡكُمُ ٱلسَّلَٰمَ لَسۡتَ مُؤۡمِنٗا تَبۡتَغُونَ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٞۚ كَذَٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَيۡكُمۡ فَتَبَيَّنُوٓاْۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
You who believe! When you strike forth in the way of God, be discerning, and do not say to the one who offers you peace, ‘You are not a believer,’ seeking (the fleeting) goods of this present life. For (there are) many spoils with God. You (too) were like that before, but God bestowed favor on you. So be discerning. Surely God is aware of what you do.
Diacritical Difference (dots) - Different Word entirely | Graphical/Basic Letter Difference - Change Meaning (general semantic shift) | Vowel Difference (harakat) - Active to Passive / Passive to Active
Original (Hafs) فَتَبَيَّنُواْ
be discerning
Variant Reading فَتَثَبَّتُواْ
ascertain (the truth)
A change in diacritical dots alters the word's root from b-y-n (seeking clarity/being discerning) to th-b-t (to verify/ascertain/stand firm), though the skeletal text (rasm) remains identical.
Read by: Abu Al-Harith, Duri Al-Kisa'i, Idris, Ishaq, Khalaf, Khallad
Original (Hafs) ٱلسَّلَٰمَ
peace
Variant Reading اُ۬لسَّلَمَ
surrender
Hafs includes an alif (read as 'as-salām'), meaning 'peace' or 'greeting of peace'. The variant omits the alif (read as 'as-salam'), changing the meaning to 'surrender' or 'submission'.
Read by: Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
Original (Hafs) مُؤۡمِنٗا
a believer
Variant Reading مُؤۡمَنٗا
granted security
The vowel on the second meem changes from a kasrah to a fathah, shifting the word from the active participle (mu'minan, 'a believer') to the passive participle (mu'manan, 'granted security').
Competing Codex
Hadith Context: حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَأَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ، - وَاللَّفْظُ لاِبْنِ أَبِي شَيْبَةَ - قَالَ حَدَّثَنَا وَقَالَ الآخَرَانِ، أَخْبَرَنَا سُفْيَانُ، عَنْ عَمْرٍو، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ لَقِيَ نَاسٌ مِنَ الْمُسْلِمِينَ رَجُلاً فِي غُنَيْمَةٍ لَهُ فَقَالَ السَّلاَمُ عَلَيْكُمْ . فَأَخَذُوهُ فَقَتَلُوهُ وَأَخَذُوا تِلْكَ الْغُنَيْمَةَ فَنَزَلَتْ { وَلاَ تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَمَ لَسْتَ مُؤْمِنًا} وَقَرَأَهَا ابْنُ عَبَّاسٍ السَّلاَمَ .
Ibn Abbas reported that some Muslims met a person with a small flock of sheep. He said:As-Salam-o-'Alaikum. They caught hold of him and killed him and took possession of his flock. Then this verse was revealed:" He who meets you and extends you salutations, don't say: You are not a Muslim" (iv. 94). Ibn 'Abbas, however, recited the word as-Salam instead of" as-Salam
Incites Violence & Intolerance
This verse addresses Muslims who attacked and killed a man offering a greeting of peace simply to acquire the 'goods of this present life,' with Allah reminding them that 'there are many spoils with God' (مَغَانِمُ كَثِيرَةٞ). While it cautions them to verify targets, the underlying context—confirmed by the Tafsir—normalizes warfare driven by the plundering of worldly wealth and the taking of war booty from non-Muslims.
لَّا يَسۡتَوِي ٱلۡقَٰعِدُونَ مِنَ ٱلۡمُؤۡمِنِينَ غَيۡرُ أُوْلِي ٱلضَّرَرِ وَٱلۡمُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡۚ فَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ عَلَى ٱلۡقَٰعِدِينَ دَرَجَةٗۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَفَضَّلَ ٱللَّهُ ٱلۡمُجَٰهِدِينَ عَلَى ٱلۡقَٰعِدِينَ أَجۡرًا عَظِيمٗا
Those of the believers who sit (at home) – other than the injured – are not equal with the ones who struggle in the way of God with their wealth and their lives. God favors in rank the ones who struggle with their wealth and their lives over the ones who sit (at home). To each God has promised the good (reward), but God favors (with) a great reward the ones who struggle over the ones who sit (at home):
Vowel Difference (harakat) - Grammatical Case Change
Original (Hafs) غَيْرُ
other than
Variant Reading غَيْرَ
except for
Hafs reads 'ghayru' in the nominative case as an adjective modifying the subject 'al-qa'idun' (those who sit), whereas the variant reads 'ghayra' in the accusative case denoting an exception (istithna').
Read by: Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Qalun, Warsh
Incites Violence & Intolerance
The verse elevates those who 'struggle in the way of God with their wealth and their lives' (ٱلۡمُجَٰهِدُونَ) over those who sit at home, establishing military action as a superior religious status. The Tafsir explicitly identifies this struggle as 'Jihad in Allah's cause,' promising 'a hundred grades in Paradise' for the Mujahidin, thereby incentivizing violent warfare with eternal rewards.
۞لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۭ بَيۡنَ ٱلنَّاسِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا
(There is) no good in much of their secret talk, except for the one who commands voluntary giving, or what is right, or setting (things) right among the people. Whoever does that, seeking the approval of God – We shall give him a great reward.
Diacritical Difference (dots) - Change of Person
Original (Hafs) نُؤۡتِيهِ
We shall give him
Variant Reading يُوتِيهِ
He will bring him
The prefix changes from a nun to a ya, shifting the subject from the first person plural 'We' to the third person singular 'He'. There is also a secondary change of dropping the hamza.
Read by: Duri Abu 'Amr, Idris, Ishaq, Khalaf, Khallad, Susi
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا
If a woman fears rebelliousness from her husband, or desertion, (there is) no blame on the two of them if they set (things) right between themselves. Setting (things) right is better, but people are prone to greed. If you do good and guard (yourselves) – surely God is aware of what you do.
Graphical/Basic Letter Difference - Change Meaning (general semantic shift)
Original (Hafs) يُصۡلِحَا
they set (things) right
Variant Reading يَّصَّٰلَحَا
they reconcile
Hafs uses the Form IV verb (to set things right/make peace), whereas the variant uses the Form VI verb (assimilated from يَتَصَالَحَا) which emphasizes a mutual and reciprocal effort to reconcile.
Read by: Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Qunbul, Rawh, Ruways, Susi, Warsh
Devalues Women
This verse addresses a husband's cruelty or desertion (nushuz) by instructing the wife to forfeit her marital rights and compromise to keep the marriage. In stark contrast, Surah 4:34 grants a husband the right to physically strike his wife for her nushuz, thereby institutionalizing severe gender inequality in the resolution of marital disputes.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِي نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِيٓ أَنزَلَ مِن قَبۡلُۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا
You who believe! Believe in God and His messenger, and the Book He has sent down on His messenger, and the Book which He sent down before (this). Whoever disbelieves in God and His angels, and His Books and His messengers, and the Last Day, has gone very far astray.
Vowel Difference (harakat) - Active to Passive / Passive to Active
Original (Hafs) نَزَّلَ / أَنزَلَ
He has sent down / He sent down
Variant Reading نُزِّلَ / أُنزِلَ
was bestowed upon / was sent down
The active verbs 'nazzala' and 'anzala' (He sent down) are read as passive verbs 'nuzzila' and 'unzila' (was sent down / was bestowed upon) due to a change in internal vowelization.
Read by: Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Susi
وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذٗا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا
He has already sent down on you in the Book: ‘When you hear the signs of God being disbelieved and mocked, do not sit with them until they banter about some other topic. Otherwise you will surely be like them.’ Surely God is going to gather the hypocrites and the disbelievers into Gehenna – all (of them).
Vowel Difference (harakat) - Active to Passive / Passive to Active
Original (Hafs) نَزَّلَ
He has already sent down
Variant Reading نُزِّلَ
it has surely been bestowed
The verb changes from the active 'nazzala' (He sent down) to the passive 'nuzzila' (it has been sent down/bestowed).
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, Susi, Warsh
Promotes Division & Discrimination
This verse commands Muslims to completely boycott and refuse to sit with those who disbelieve or mock Islamic signs, warning that associating with them makes a Muslim identical to them. This mandate enforces social segregation and severely discriminates against those outside the Islamic faith.
يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَٰبِ أَن تُنَزِّلَ عَلَيۡهِمۡ كِتَٰبٗا مِّنَ ٱلسَّمَآءِۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٰلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ فَعَفَوۡنَا عَن ذَٰلِكَۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَٰنٗا مُّبِينٗا
The People of the Book ask you to bring down on them a Book from the sky. They had already asked Moses for (something) greater than that, for they said, ‘Show us God openly!’ So the thunderbolt took them for their evildoing. Then they took the calf, after the clear signs had come to them. But We pardoned them for that, and We gave Moses clear authority.
Vowel Difference (harakat) - Change Meaning (general semantic shift)
Original (Hafs) تُنَزِّلَ
bring down
Variant Reading تُنْزِلَ
send down
The verb changes from Form II (tunazzila) 'to bring down gradually' to Form IV (tunzila) 'to send down at once', indicated by the removal of the shadda and change in vowels.
Read by: Abu Al-Harith, Duri Al-Kisa'i, Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Idris, Ishaq, Khalaf, Khallad, Qalun, Warsh
Contradicts the Bible
The Quran claims the Israelites were struck by a thunderbolt because they demanded to 'Show us God openly.' This blatantly contradicts the historical Biblical record in Exodus 20:18-19, where the Israelites actually pleaded that God not speak to them directly out of fear, begging Moses to act as an intermediary instead.
وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمۡۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِي شَكّٖ مِّنۡهُۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّۚ وَمَا قَتَلُوهُ يَقِينَۢا
and for their saying, ‘Surely we killed the Messiah, Jesus, son of Mary, the messenger of God’ – yet they did not kill him, nor did they crucify him, but it (only) seemed like (that) to them. Surely those who differ about him are indeed in doubt about him. They have no knowledge about him, only the following of conjecture. Certainly they did not kill him.
Contradicts the Bible
This verse contains Islam's most explicit denial of the Crucifixion, claiming the Jews 'did not kill him, nor did they crucify him, but it (only) seemed like (that) to them.' This directly contradicts the unanimous testimony of the New Testament Gospels and established history, which document Jesus' death on the cross as the cornerstone of Christian salvation.
۞إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٖ وَٱلنَّبِيِّـۧنَ مِنۢ بَعۡدِهِۦۚ وَأَوۡحَيۡنَآ إِلَىٰٓ إِبۡرَٰهِيمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٰرُونَ وَسُلَيۡمَٰنَۚ وَءَاتَيۡنَا دَاوُۥدَ زَبُورٗا
Surely We have inspired you as We inspired Noah and the prophets after him, and as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon, and We gave David (the) Psalms,
يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ لَا تَغۡلُواْ فِي دِينِكُمۡ وَلَا تَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّۚ إِنَّمَا ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلۡقَىٰهَآ إِلَىٰ مَرۡيَمَ وَرُوحٞ مِّنۡهُۖ فَـَٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦۖ وَلَا تَقُولُواْ ثَلَٰثَةٌۚ ٱنتَهُواْ خَيۡرٗا لَّكُمۡۚ إِنَّمَا ٱللَّهُ إِلَٰهٞ وَٰحِدٞۖ سُبۡحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٞۘ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَكَفَىٰ بِٱللَّهِ وَكِيلٗا
People of the Book! Do not go beyond the limits in your religion, and do not say about God (anything) but the truth. The Messiah, Jesus, son of Mary, was only a messenger of God, and His word, which He cast into Mary, and a spirit from Him. So believe in God and His messengers, but do not say, ‘Three.’ Stop! (It will be) better for you. God is only one God. Glory to Him! (Far be it) that He should have a son! To Him (belongs) whatever is in the heavens and whatever is on the earth. God is sufficient as a guardian.
Contradicts the Bible
This verse explicitly attacks the biblical doctrine of the Trinity and the deity of Christ, commanding Christians not to say 'Three' and aggressively denying that God has a Son. It reduces Jesus to a mere messenger, directly opposing the central Christian revelation of God as Father, Son, and Holy Spirit.
