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
6

وَكَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ كَفَرُوٓاْ أَنَّهُمۡ أَصۡحَٰبُ ٱلنَّارِ

In this way the word of your Lord has proved true against those who disbelieve: ‘They are the companions of the Fire.’

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

كَلِمَتُ

the word

Variant Reading

كَلِمَٰتُ

Words

The recitation changes from the singular 'word' (كَلِمَتُ) in Hafs to the plural 'Words' (كَلِمَٰتُ) in the variant.

Read by:

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

10

إِنَّ ٱلَّذِينَ كَفَرُواْ يُنَادَوۡنَ لَمَقۡتُ ٱللَّهِ أَكۡبَرُ مِن مَّقۡتِكُمۡ أَنفُسَكُمۡ إِذۡ تُدۡعَوۡنَ إِلَى ٱلۡإِيمَٰنِ فَتَكۡفُرُونَ

Surely those who disbelieved will be called to: ‘God’s hatred is indeed greater than your hatred of one another, when you were called to belief and you disbelieved.’

Theological Defect
The verse explicitly declares that Allah's hatred toward disbelievers is greater than their own self-hatred when facing damnation. This portrays God as possessing an intense, active vindictiveness and hatred toward unbelievers, which radically contradicts the Biblical revelation of a perfectly loving God who desires all people to be saved.
13

هُوَ ٱلَّذِي يُرِيكُمۡ ءَايَٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزۡقٗاۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ

He (it is) who shows you His signs, and sends down provision for you from the sky, but no one takes heed except the one who turns (in repentance).

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

يُنَزِّلُ

sends down

Variant Reading

يُنزِلُ

sends down

The verb changes from Form II (yunazzilu), which can imply continuous or gradual sending, to Form IV (yunzilu), which signifies the general or singular action of sending down.

Read by:

Bazzi, Duri Abu 'Amr, Qunbul, Rawh, Ruways, Susi

20

وَٱللَّهُ يَقۡضِي بِٱلۡحَقِّۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَقۡضُونَ بِشَيۡءٍۗ إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

God will decide in truth, while those they call on instead of Him will not decide at all. Surely God – He is the Hearing, the Seeing.

Diacritical Difference (dots) - Change of Person
Diacritical Difference (dots) Change of Person
Original (Hafs)

يَدۡعُونَ

they call on

Variant Reading

تَدْعُونَ

you call upon

The prefix changes from 'ya' (third person, 'they call') to 'ta' (second person, 'you call').

Read by:

Hisham, Qalun, Warsh

24

إِلَىٰ فِرۡعَوۡنَ وَهَٰمَٰنَ وَقَٰرُونَ فَقَالُواْ سَٰحِرٞ كَذَّابٞ

to Pharaoh, and Haman, and Qārūn, but they said, ‘A magician, a liar!’

Historical Error
The Quran commits a verifiable historical blunder by grouping Haman and Qarun (Korah) in the Egyptian court alongside Pharaoh. Haman was a Persian official of King Ahasuerus centuries later (Esther 3), and Korah was an Israelite who rebelled in the wilderness (Numbers 16), not an Egyptian elite. The tafsir confirms this error by identifying Haman as Pharaoh's adviser, demonstrating a conflation of separate biblical epochs and figures.
25

فَلَمَّا جَآءَهُم بِٱلۡحَقِّ مِنۡ عِندِنَا قَالُواْ ٱقۡتُلُوٓاْ أَبۡنَآءَ ٱلَّذِينَ ءَامَنُواْ مَعَهُۥ وَٱسۡتَحۡيُواْ نِسَآءَهُمۡۚ وَمَا كَيۡدُ ٱلۡكَٰفِرِينَ إِلَّا فِي ضَلَٰلٖ

When he brought them the truth from Us, they said, ‘Kill the sons of those who believe with him, and keep their women alive.’ Yet the plot of the disbelievers always goes astray.

Contradicts the Bible
This verse contradicts the biblical timeline of the Exodus by claiming Pharaoh ordered the murder of Hebrew infants as a retaliatory measure after Moses brought prophetic signs as an adult. According to Exodus 1, the decree to kill male infants occurred as a population control measure before Moses was even born. The tafsir attempts an apologetic harmonization by inventing a 'second command' to kill the males, highlighting the inherent chronological error in the Quranic narrative.
31

مِثۡلَ دَأۡبِ قَوۡمِ نُوحٖ وَعَادٖ وَثَمُودَ وَٱلَّذِينَ مِنۢ بَعۡدِهِمۡۚ وَمَا ٱللَّهُ يُرِيدُ ظُلۡمٗا لِّلۡعِبَادِ

like the case of the people of Noah, and ‘Ād, and Thamūd, and those who (came) after them. Yet God does not intend any evil to (His) servants.

Historical Error
This verse commits a blatant historical and cultural anachronism by having an Egyptian in Pharaoh's court use the destruction of 'Ad and Thamud—ancient Arabian tribes—as a warning. It is historically improbable that an ancient Egyptian would reference local Arabian folklore that the Quran frequently employs for its 7th-century Meccan audience.
33

يَوۡمَ تُوَلُّونَ مُدۡبِرِينَ مَا لَكُم مِّنَ ٱللَّهِ مِنۡ عَاصِمٖۗ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ

the Day when you will turn back, retreating, having no protector from God. Whoever God leads astray has no guide.

Theological Defect
This verse portrays God as the active author of misguidance, explicitly stating that 'whoever God leads astray has no guide.' In Christian theology, God is the source of all truth and desires all to be saved, never actively blinding or predestining individuals to error and damnation.
35

ٱلَّذِينَ يُجَٰدِلُونَ فِيٓ ءَايَٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَٰنٍ أَتَىٰهُمۡۖ كَبُرَ مَقۡتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلۡبِ مُتَكَبِّرٖ جَبَّارٖ

Those who dispute about the signs of God, without any authority having come to them – (that) is a very hateful thing in the sight of God and those who believe. In this way God sets a seal on the heart of every arrogant tyrant.

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

قَلۡبِ

heart of

Variant Reading

قَلۡبٖ

heart

In Hafs, 'qalb' (heart) is in the construct state (mudhaf) without tanween, meaning 'the heart of every arrogant tyrant'. In the variant, 'qalbin' takes tanween, changing the grammatical structure so that 'arrogant' and 'tyrant' become direct adjectives describing the 'heart' itself.

Read by:

Duri Abu 'Amr, Ibn Dhakwan, Susi

Theological Defect
The verse claims that God actively 'sets a seal on the heart' of the arrogant, cementing a fatalistic theology where God directly hardens hearts and prevents belief. This contradicts the Christian view where human beings freely choose to harden their own hearts against God's continuous invitations to grace.
36

وَقَالَ فِرۡعَوۡنُ يَٰهَٰمَٰنُ ٱبۡنِ لِي صَرۡحٗا لَّعَلِّيٓ أَبۡلُغُ ٱلۡأَسۡبَٰبَ

Pharaoh said, ‘Haman! Build a tower for me, so that I may reach the ropes,

Historical Error
The Quran erroneously transplants the story of the Tower of Babel from Shinar (Genesis 11) to Egypt, assigning its construction to Pharaoh and his anachronistic vizier Haman. This represents a severe historical conflation of different biblical figures and eras.
37

أَسۡبَٰبَ ٱلسَّمَٰوَٰتِ فَأَطَّلِعَ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُۥ كَٰذِبٗاۚ وَكَذَٰلِكَ زُيِّنَ لِفِرۡعَوۡنَ سُوٓءُ عَمَلِهِۦ وَصُدَّ عَنِ ٱلسَّبِيلِۚ وَمَا كَيۡدُ فِرۡعَوۡنَ إِلَّا فِي تَبَابٖ

the ropes of the heavens, and look upon the god of Moses. Surely I think he is a liar indeed.’ In this way the evil of his deed was made to appear enticing to Pharaoh, and he was kept from the way. But the plot of Pharaoh only (came) to ruin.

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

فَأَطَّلِعَ

and look

Variant Reading

فَأَطَّلِعُ

and view

In Hafs, the verb is read in the subjunctive mood with a fatha (mansub) as a response to the implied request, indicating purpose ('so that I may look'). In the variant, it is read in the indicative mood with a damma (marfu'), coordinating it with the previous indicative verb ('and I view').

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

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

وَصُدَّ

he was kept

Variant Reading

وَصَدَّ

he barred

The vowel change on the first root letter from a damma (ṣudda) to a fatha (ṣadda) shifts the verb from the passive voice ('he was kept') to the active voice ('he barred').

Read by:

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

Historical Error
Continuing the narrative from the previous verse, this passage erroneously attributes the building of a tower to reach heaven—a clear motif from the Tower of Babel (Genesis 11)—to Pharaoh and Haman. The conflation of ancient Babylonian events with the Exodus narrative demonstrates a fractured understanding of biblical chronology and geography.
40

مَنۡ عَمِلَ سَيِّئَةٗ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَاۖ وَمَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَـٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ يُرۡزَقُونَ فِيهَا بِغَيۡرِ حِسَابٖ

Whoever does an evil deed will only be repaid the equal of it, but whoever does a righteous deed, whether male or female – and is a believer – those will enter the Garden, where they will be provided for without reckoning.

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

يَدۡخُلُونَ

will enter

Variant Reading

يُدۡخَلُونَ

shall be entered

The verb changes from the active voice (yadkhulūna: 'they will enter') in Hafs to the passive voice (yudkhalūna: 'they shall be entered' or 'made to enter') in the variant by altering the internal vowels.

Read by:

Bazzi, Duri Abu 'Amr, Ibn Jummaz, Ibn Wardan, Qunbul, Rawh, Ruways, Shu'bah, Susi

46

ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ أَدۡخِلُوٓاْ ءَالَ فِرۡعَوۡنَ أَشَدَّ ٱلۡعَذَابِ

The Fire – they will be presented to it morning and evening. On the Day when the Hour strikes: ‘Cause the house of Pharaoh to enter the harshest punishment!’

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

أَدۡخِلُوٓاْ

Cause ... to enter

Variant Reading

ٱدۡخُلُواْ

Enter

Hafs uses the Form IV imperative 'adkhilū' (cause to enter), where the command is directed at the angels to throw Pharaoh's people into the Fire. The variant uses the Form I imperative 'udkhulū' (enter), which shifts the address directly to Pharaoh's people, treating 'house of Pharaoh' as a vocative.

Read by:

Bazzi, Duri Abu 'Amr, Hisham, Ibn Dhakwan, Qunbul, Shu'bah, Susi

58

وَمَا يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَلَا ٱلۡمُسِيٓءُۚ قَلِيلٗا مَّا تَتَذَكَّرُونَ

The blind and the sighted are not equal, nor are those who believe and do deeds of righteousness and the evildoer. Little do you take heed!

Diacritical Difference (dots) - Change of Person
Diacritical Difference (dots) Change of Person
Original (Hafs)

تَتَذَكَّرُونَ

you take heed

Variant Reading

يَتَذَكَّرُونَ

they remind themselves

The prefix changes from 'ta' to 'ya' due to a difference in dots, shifting the verb from the second person plural ('you') to the third person plural ('they').

Read by:

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

60

وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ

Your Lord has said, ‘Call on Me! I shall respond to you. Surely those who are too proud to serve Me will enter Gehenna humbled.’

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

سَيَدۡخُلُونَ

will enter

Variant Reading

سَيُدۡخَلُونَ

will be entered

The change in vowels shifts the verb from the active voice ('they will enter') to the passive voice ('they will be entered').

Read by:

Bazzi, Ibn Jummaz, Ibn Wardan, Qunbul, Ruways, Shu'bah

68

هُوَ ٱلَّذِي يُحۡيِۦ وَيُمِيتُۖ فَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

He (it is) who gives life and causes death, and when He decrees something, He simply says to it, ‘Be!’ and it is.

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

فَيَكُونُ

and it is

Variant Reading

فَيَكُونَ

so it is

The final vowel changes from a damma (nominative/indicative) to a fatha (accusative/subjunctive). Hafs reads it as a new, independent clause ('and it is'), while the variant treats it as the direct result of the preceding command ('so it is').

Read by:

Hisham, Ibn Dhakwan

74

مِن دُونِ ٱللَّهِۖ قَالُواْ ضَلُّواْ عَنَّا بَل لَّمۡ نَكُن نَّدۡعُواْ مِن قَبۡلُ شَيۡـٔٗاۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ ٱلۡكَٰفِرِينَ

instead of God?’ They will say, ‘They have abandoned us. No! We were not calling on anything before!’ In this way God leads the disbelievers astray.

Theological Defect
The statement 'In this way God leads the disbelievers astray' portrays God as the active agent of deception and spiritual blindness. In Christian theology, God is completely holy, desires all people to be saved, and does not actively lead anyone into sin or error (James 1:13, 1 Timothy 2:4).
77

فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞۚ فَإِمَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِي نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِلَيۡنَا يُرۡجَعُونَ

So be patient! Surely the promise of God is true. Whether We show you some of that which We promise them, or take you, to Us they will be returned.

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

يُرۡجَعُونَ

they will be returned

Variant Reading

يَرۡجِعُونَ

they return

The verb changes from the passive 'yurjaʿūna' (they will be returned) to the active 'yarjiʿūna' (they return) solely through a change in the diacritical vowels.

Read by:

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