Surah Ash-Shuraa (42) - Read with Christian Apologetics, Manuscripts & Variants

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

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

Original (Hafs)

يُوحِيٓ

He inspires

Variant Reading

يُوحَيٰ

it is revealed

The verb changes from the active voice (yūḥī) to the passive voice (yūḥā) by altering the vowels, shifting the meaning from 'He inspires' to 'it is revealed / inspired'.

Read by:

Bazzi, Qunbul

لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۖ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُ

To Him (belongs) whatever is in the heavens and whatever is on the earth. He is the Most High, the Almighty.

تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرۡنَ مِن فَوۡقِهِنَّۚ وَٱلۡمَلَـٰٓئِكَةُ يُسَبِّحُونَ بِحَمۡدِ رَبِّهِمۡ وَيَسۡتَغۡفِرُونَ لِمَن فِي ٱلۡأَرۡضِۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ

The heavens are nearly torn apart from above, when the angels glorify their Lord with praise, and ask forgiveness for those on the earth. Is it not a fact that God – He is the Forgiving, the Compassionate?

Diacritical Difference (dots) - Change Meaning (general semantic shift)

Diacritical Difference (dots) Change Meaning (general semantic shift)

Original (Hafs)

يَتَفَطَّرۡنَ

torn apart

Variant Reading

يَنفَطِرۡنَ

split apart

The verb changes from Form V (yatafaṭṭarna) to Form VII (yanfaṭirna) due to a change in diacritical dots on the second letter (from ta' to nun) and vowels. Both share the same skeletal script (rasm) but the form shift slightly alters the nuance from 'torn apart' to 'split apart'.

Read by:

Duri Abu 'Amr, Rawh, Ruways, Shu'bah, Susi

وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَ ٱللَّهُ حَفِيظٌ عَلَيۡهِمۡ وَمَآ أَنتَ عَلَيۡهِم بِوَكِيلٖ

Those who have taken allies other than Him – God is watcher over them. You are not a guardian over them.

وَكَذَٰلِكَ أَوۡحَيۡنَآ إِلَيۡكَ قُرۡءَانًا عَرَبِيّٗا لِّتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا وَتُنذِرَ يَوۡمَ ٱلۡجَمۡعِ لَا رَيۡبَ فِيهِۚ فَرِيقٞ فِي ٱلۡجَنَّةِ وَفَرِيقٞ فِي ٱلسَّعِيرِ

In this way We have inspired you (with) an Arabic Qur’ān, so that you may warn the Mother of Towns and those around it, and so that you may warn of the Day of Gathering – (there is) no doubt about it – (one) group in the Garden, and (another) group in the blazing (Fire).

وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَهُمۡ أُمَّةٗ وَٰحِدَةٗ وَلَٰكِن يُدۡخِلُ مَن يَشَآءُ فِي رَحۡمَتِهِۦۚ وَٱلظَّـٰلِمُونَ مَا لَهُم مِّن وَلِيّٖ وَلَا نَصِيرٍ

If God had (so) pleased, He would indeed will have made them one community. But He causes whomever He pleases to enter into His mercy. The evildoers will have no ally and no helper.

Theological Defect

Verse 42:8 states that God 'causes whomever He pleases to enter into His mercy,' illustrating a deterministic deity who preordains human destiny. Tafsir Ibn Kathir confirms this strong fatalism by citing a Hadith where Muhammad explains that people's eternal destinations are 'already cut and dried'; God has already 'settled the matter of His servants,' arbitrarily throwing one party into Paradise and the other into the Fire, thereby making God the active author of human destiny and negating genuine free will.

أَمِ ٱتَّخَذُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۖ فَٱللَّهُ هُوَ ٱلۡوَلِيُّ وَهُوَ يُحۡيِ ٱلۡمَوۡتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ

Or have they taken allies other than Him? God – He is the (true) Ally. He gives the dead life. He is powerful over everything.

وَمَا ٱخۡتَلَفۡتُمۡ فِيهِ مِن شَيۡءٖ فَحُكۡمُهُۥٓ إِلَى ٱللَّهِۚ ذَٰلِكُمُ ٱللَّهُ رَبِّي عَلَيۡهِ تَوَكَّلۡتُ وَإِلَيۡهِ أُنِيبُ

Whatever you differ about, judgment of it (belongs) to God. That is God, my Lord. In Him I have put my trust, and to Him I turn (in repentance).

فَاطِرُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا وَمِنَ ٱلۡأَنۡعَٰمِ أَزۡوَٰجٗا يَذۡرَؤُكُمۡ فِيهِۚ لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

(He is) the Creator of the heavens and the earth. He has made pairs for you from yourselves, and pairs (also) from the livestock. He scatters you by this means. There is nothing like Him. He is the Hearing, the Seeing.

لَهُۥ مَقَالِيدُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّهُۥ بِكُلِّ شَيۡءٍ عَلِيمٞ

To Him (belong) the keys of the heavens and the earth. He extends (His) provision to whomever He pleases, and restricts (it). Surely He has knowledge of everything.

۞شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحٗا وَٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ وَمَا وَصَّيۡنَا بِهِۦٓ إِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓۖ أَنۡ أَقِيمُواْ ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِۚ كَبُرَ عَلَى ٱلۡمُشۡرِكِينَ مَا تَدۡعُوهُمۡ إِلَيۡهِۚ ٱللَّهُ يَجۡتَبِيٓ إِلَيۡهِ مَن يَشَآءُ وَيَهۡدِيٓ إِلَيۡهِ مَن يُنِيبُ

He has instituted for you from the religion what He charged Noah with, and that which We have inspired you (with), and what We charged Abraham, and Moses, and Jesus with: ‘Observe the religion, and do not become divided in it.’ What you call them to is hard on the idolaters. God chooses for Himself whomever He pleases, and He guides to Himself whoever turns (to Him in repentance).

Graphical/Basic Letter Difference - Different Word entirely

Graphical/Basic Letter Difference Different Word entirely

Original (Hafs)

إِبۡرَٰهِيمَ

Abraham

Variant Reading

إِبْرَاهَامَ

Abraham (pronounced Ibrahām)

The proper name is pronounced 'Ibrahām' instead of 'Ibrahim', reflecting a dialectal or historical variation in the spelling and pronunciation of the name.

Read by:

Hisham

Contradicts the Bible

Surah 42:13 claims that the religion revealed to Muhammad ('Tawhid,' or strict unitarian monotheism) is identical to the religion given to Biblical figures like Noah, Abraham, Moses, and Jesus. This explicitly contradicts both documented history and the core message of the New Testament, as the Biblical Jesus instituted a New Covenant founded upon His deity, crucifixion, and physical resurrection—all foundational doctrines which Islam explicitly denies.

وَمَا تَفَرَّقُوٓاْ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَهُمۡۚ وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ إِلَىٰٓ أَجَلٖ مُّسَمّٗى لَّقُضِيَ بَيۡنَهُمۡۚ وَإِنَّ ٱلَّذِينَ أُورِثُواْ ٱلۡكِتَٰبَ مِنۢ بَعۡدِهِمۡ لَفِي شَكّٖ مِّنۡهُ مُرِيبٖ

They did not become divided until after the knowledge had come to them, (because of) envy among themselves. Were it not for a preceding word from your Lord, until an appointed time, it would indeed have been decided between them. Surely those who inherited the Book after them are in grave doubt indeed about it.

فَلِذَٰلِكَ فَٱدۡعُۖ وَٱسۡتَقِمۡ كَمَآ أُمِرۡتَۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡۖ وَقُلۡ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٖۖ وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمۡۖ لَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ

So call (them) to that, and go straight as you have been commanded, and do not follow their (vain) desires, but say: ‘I believe in whatever Book God has sent down, and I have been commanded to act fairly among you. God is our Lord and your Lord. To us our deeds and to you your deeds. (There is) no argument between us and you. God will gather us together. To Him is the (final) destination.’

وَٱلَّذِينَ يُحَآجُّونَ فِي ٱللَّهِ مِنۢ بَعۡدِ مَا ٱسۡتُجِيبَ لَهُۥ حُجَّتُهُمۡ دَاحِضَةٌ عِندَ رَبِّهِمۡ وَعَلَيۡهِمۡ غَضَبٞ وَلَهُمۡ عَذَابٞ شَدِيدٌ

Those who (still) argue about God, after whatever response has been made to Him – their argument is refuted in the sight of their Lord. Anger (will fall) on them, and for them (there will be) a harsh punishment.

ٱللَّهُ ٱلَّذِيٓ أَنزَلَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ وَٱلۡمِيزَانَۗ وَمَا يُدۡرِيكَ لَعَلَّ ٱلسَّاعَةَ قَرِيبٞ

(It is) God who has sent down the Book with the truth, and (also) the scale. What will make you know? Perhaps the Hour is near.

يَسۡتَعۡجِلُ بِهَا ٱلَّذِينَ لَا يُؤۡمِنُونَ بِهَاۖ وَٱلَّذِينَ ءَامَنُواْ مُشۡفِقُونَ مِنۡهَا وَيَعۡلَمُونَ أَنَّهَا ٱلۡحَقُّۗ أَلَآ إِنَّ ٱلَّذِينَ يُمَارُونَ فِي ٱلسَّاعَةِ لَفِي ضَلَٰلِۭ بَعِيدٍ

Those who do not believe in it seek to hurry it, but those who believe in it are apprehensive about it, and know that it is the truth. Is it not a fact that those who are in doubt about the Hour are far astray?

ٱللَّهُ لَطِيفُۢ بِعِبَادِهِۦ يَرۡزُقُ مَن يَشَآءُۖ وَهُوَ ٱلۡقَوِيُّ ٱلۡعَزِيزُ

God is astute with His servants, providing for whomever He pleases. He is the Strong, the Mighty.

مَن كَانَ يُرِيدُ حَرۡثَ ٱلۡأٓخِرَةِ نَزِدۡ لَهُۥ فِي حَرۡثِهِۦۖ وَمَن كَانَ يُرِيدُ حَرۡثَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡهَا وَمَا لَهُۥ فِي ٱلۡأٓخِرَةِ مِن نَّصِيبٍ

Whoever desires the harvest of the Hereafter – We shall give him increase in his harvest, and whoever desires the harvest of this world – We shall give him some of it, but he will not have any portion in the Hereafter.

أَمۡ لَهُمۡ شُرَكَـٰٓؤُاْ شَرَعُواْ لَهُم مِّنَ ٱلدِّينِ مَا لَمۡ يَأۡذَنۢ بِهِ ٱللَّهُۚ وَلَوۡلَا كَلِمَةُ ٱلۡفَصۡلِ لَقُضِيَ بَيۡنَهُمۡۗ وَإِنَّ ٱلظَّـٰلِمِينَ لَهُمۡ عَذَابٌ أَلِيمٞ

Or do they have associates who have instituted for them from the religion what God has not given permission for? Were it not for a decisive word, it would indeed have been decided between them. Surely the evildoers – for them (there is) a painful punishment.

تَرَى ٱلظَّـٰلِمِينَ مُشۡفِقِينَ مِمَّا كَسَبُواْ وَهُوَ وَاقِعُۢ بِهِمۡۗ وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ فِي رَوۡضَاتِ ٱلۡجَنَّاتِۖ لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمۡۚ ذَٰلِكَ هُوَ ٱلۡفَضۡلُ ٱلۡكَبِيرُ

You will see the evildoers apprehensive about what they have earned, when it falls on them, while those who believe and do righteous deeds are in meadows of the Gardens. They will have whatever they please in the presence of their Lord. That is the great favor!

ذَٰلِكَ ٱلَّذِي يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِۗ قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِي ٱلۡقُرۡبَىٰۗ وَمَن يَقۡتَرِفۡ حَسَنَةٗ نَّزِدۡ لَهُۥ فِيهَا حُسۡنًاۚ إِنَّ ٱللَّهَ غَفُورٞ شَكُورٌ

That is the good news which God gives to His servants who believe and do righteous deeds. Say: ‘I do not ask you for any reward for it, except love for family.’ Whoever acquires a good (deed) – We shall increase the good for him in it. Surely God is forgiving, thankful.

أَمۡ يَقُولُونَ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗاۖ فَإِن يَشَإِ ٱللَّهُ يَخۡتِمۡ عَلَىٰ قَلۡبِكَۗ وَيَمۡحُ ٱللَّهُ ٱلۡبَٰطِلَ وَيُحِقُّ ٱلۡحَقَّ بِكَلِمَٰتِهِۦٓۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

Or do they say, ‘He has forged a lie against God?’ If God pleases, He will set a seal on your heart, and God will blot out falsehood and verify the truth by His words. Surely He knows what is in the hearts.

وَهُوَ ٱلَّذِي يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ

He (it is) who accepts repentance from His servants and pardons evil deeds. He knows what you do.

Diacritical Difference (dots) - Change of Person

Diacritical Difference (dots) Change of Person

Original (Hafs)

تَفۡعَلُونَ

you do

Variant Reading

يَفْعَلُونَ

they do

The difference in the dotting of the prefix letter (taa' vs. yaa') changes the verb from the second person plural 'you do' to the third person plural 'they do'.

Read by:

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

وَيَسۡتَجِيبُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ وَيَزِيدُهُم مِّن فَضۡلِهِۦۚ وَٱلۡكَٰفِرُونَ لَهُمۡ عَذَابٞ شَدِيدٞ

He responds to those who believe and do righteous deeds, and gives them increase from His favor. But the disbelievers – for them (there is) a harsh punishment.

۞وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِي ٱلۡأَرۡضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٖ مَّا يَشَآءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرُۢ بَصِيرٞ

If God were to extend (His) provision to His servants, they would indeed act oppressively on the earth, but He sends down in measure whatever He pleases. Surely He is aware of His servants (and) sees (them).

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

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

Original (Hafs)

يُنَزِّلُ

He sends down

Variant Reading

يُنزِلُ

He sends down

The verb shifts from Form II (yunazzilu), which implies a gradual or repeated sending down, to Form IV (yunzilu), which indicates sending down as a single or absolute act. Both share the same root letters and basic meaning.

Read by:

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

وَهُوَ ٱلَّذِي يُنَزِّلُ ٱلۡغَيۡثَ مِنۢ بَعۡدِ مَا قَنَطُواْ وَيَنشُرُ رَحۡمَتَهُۥۚ وَهُوَ ٱلۡوَلِيُّ ٱلۡحَمِيدُ

He (it is) who sends down the rain after they have despaired, and displays His mercy. He is the Ally, the Praiseworthy.

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 (يُنَزِّلُ, implying gradual or continuous descent) to Form IV (يُنزِلُ, implying general descent), shifting the semantic nuance.

Read by:

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

وَمِنۡ ءَايَٰتِهِۦ خَلۡقُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٖۚ وَهُوَ عَلَىٰ جَمۡعِهِمۡ إِذَا يَشَآءُ قَدِيرٞ

Among His signs are the creation of the heavens and the earth, and the creatures He has scattered in both of them. He has power over gathering them whenever He pleases.

وَمَآ أَصَٰبَكُم مِّن مُّصِيبَةٖ فَبِمَا كَسَبَتۡ أَيۡدِيكُمۡ وَيَعۡفُواْ عَن كَثِيرٖ

Whatever smiting may smite you is because of what your (own) hands have earned – yet He pardons much.

Contradicts the Bible

The verse asserts that any misfortune that befalls a person is strictly due to their own sins ('because of what your hands have earned'). This directly contradicts the teachings of Jesus in John 9:1-3, where He explicitly denies that a man's blindness was caused by his or his parents' sin, and the Book of Job, which illustrates righteous suffering.

وَمَآ أَنتُم بِمُعۡجِزِينَ فِي ٱلۡأَرۡضِۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ

You cannot escape (Him) on the earth, and you have no ally and no helper other than God.

وَمِنۡ ءَايَٰتِهِ ٱلۡجَوَارِ فِي ٱلۡبَحۡرِ كَٱلۡأَعۡلَٰمِ

Among His signs are the (ships) running on the sea, like landmarks.

إِن يَشَأۡ يُسۡكِنِ ٱلرِّيحَ فَيَظۡلَلۡنَ رَوَاكِدَ عَلَىٰ ظَهۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٍ

If He pleases, He stills the wind and they remain motionless on its surface. Surely in that are signs indeed for every patient (and) thankful one.

Graphical/Basic Letter Difference - Singular to Plural / Plural to Singular

Graphical/Basic Letter Difference Singular to Plural / Plural to Singular

Original (Hafs)

ٱلرِّيحَ

the wind

Variant Reading

اِ۬لرِّيَٰحَ

the winds

The word is recited in the singular form (the wind) in Hafs, while the variant recites it in the plural form (the winds).

Read by:

Ibn Jummaz, Ibn Wardan, Qalun, Warsh

أَوۡ يُوبِقۡهُنَّ بِمَا كَسَبُواْ وَيَعۡفُ عَن كَثِيرٖ

Or He wrecks them for what they have earned – yet He pardons much –

وَيَعۡلَمَ ٱلَّذِينَ يُجَٰدِلُونَ فِيٓ ءَايَٰتِنَا مَا لَهُم مِّن مَّحِيصٖ

and (it is so that) He may know those who dispute about Our signs. For them (there is) no place of escape.

فَمَآ أُوتِيتُم مِّن شَيۡءٖ فَمَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَمَا عِندَ ٱللَّهِ خَيۡرٞ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ

Whatever things you have been given are (only) the enjoyment of this present life, but what is with God is better and more lasting for those who believe and put their trust in their Lord

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ

– and (also for) those who avoid great sins and immoral deeds, and when they are angry, they forgive,

Graphical/Basic Letter Difference - Singular to Plural / Plural to Singular

Graphical/Basic Letter Difference Singular to Plural / Plural to Singular

Original (Hafs)

كَبَٰٓئِرَ

great sins

Variant Reading

كَبِيرَ

grave kind of sin

The Hafs recitation uses the plural 'kabā'ira' (great sins), while the variant (recited by Hamza and Al-Kisa'i) uses the singular 'kabīra' (grave/great sin), which functions as a collective noun indicating the category of major sin.

Read by:

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

وَٱلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَهُمۡ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

and those who respond to their Lord and observe the prayer, and their affair (is a matter of) consultation among themselves, and they contribute from what We have provided them,

وَٱلَّذِينَ إِذَآ أَصَابَهُمُ ٱلۡبَغۡيُ هُمۡ يَنتَصِرُونَ

and those who, when envy smites them, defend themselves (against it).

وَجَزَـٰٓؤُاْ سَيِّئَةٖ سَيِّئَةٞ مِّثۡلُهَاۖ فَمَنۡ عَفَا وَأَصۡلَحَ فَأَجۡرُهُۥ عَلَى ٱللَّهِۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّـٰلِمِينَ

(The) payment for an evil deed is an evil like it, but whoever pardons and sets (things) right – his reward (depends) on God. Surely He does not love the evildoers.

Contradicts the Bible

The verse prescribes that the 'payment for an evil deed is an evil like it,' permitting retaliation and revenge (Al-Qisas). This contradicts the direct teachings of Jesus Christ in the New Testament, who explicitly overturned retaliatory justice by commanding, 'Do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also' (Matthew 5:39) and instructing believers to love their enemies.

وَلَمَنِ ٱنتَصَرَ بَعۡدَ ظُلۡمِهِۦ فَأُوْلَـٰٓئِكَ مَا عَلَيۡهِم مِّن سَبِيلٍ

Whoever indeed defends himself after he has suffered evil, those – against them (there is) no way.

إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظۡلِمُونَ ٱلنَّاسَ وَيَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۚ أُوْلَـٰٓئِكَ لَهُمۡ عَذَابٌ أَلِيمٞ

The way is only open against those who do the people evil, and act oppressively on the earth without any right. Those – for them (there is) a painful punishment.

وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنۡ عَزۡمِ ٱلۡأُمُورِ

But whoever indeed is patient and forgives – surely that indeed is one of the determining factors in (all) affairs.

وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِن وَلِيّٖ مِّنۢ بَعۡدِهِۦۗ وَتَرَى ٱلظَّـٰلِمِينَ لَمَّا رَأَوُاْ ٱلۡعَذَابَ يَقُولُونَ هَلۡ إِلَىٰ مَرَدّٖ مِّن سَبِيلٖ

Whoever God leads astray has no ally after Him, and you will see the evildoers, when they see the punishment, saying, ‘(Is there) any way to return?’

Theological Defect

This verse states that Allah actively 'leads astray' whomever He wills, making Him the active author of sin and spiritual blindness. This presents a theological defect as it portrays God as a deceiver and fatalistic puppet-master, directly contradicting the Biblical revelation of a God who 'cannot be tempted by evil, nor does he tempt anyone' (James 1:13) and who desires all people to be saved (1 Timothy 2:4).

وَتَرَىٰهُمۡ يُعۡرَضُونَ عَلَيۡهَا خَٰشِعِينَ مِنَ ٱلذُّلِّ يَنظُرُونَ مِن طَرۡفٍ خَفِيّٖۗ وَقَالَ ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ ٱلۡخَٰسِرِينَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ وَأَهۡلِيهِمۡ يَوۡمَ ٱلۡقِيَٰمَةِۗ أَلَآ إِنَّ ٱلظَّـٰلِمِينَ فِي عَذَابٖ مُّقِيمٖ

You will see them presented to it, humbled by the disgrace, looking with furtive glance(s). And those who believe will say, ‘Surely the losers are those who have lost their (own) selves and their families on the Day of Resurrection.’ Is it not a fact that the evildoers (will remain) in lasting punishment?

وَمَا كَانَ لَهُم مِّنۡ أَوۡلِيَآءَ يَنصُرُونَهُم مِّن دُونِ ٱللَّهِۗ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِن سَبِيلٍ

They will have no allies to help them, other than God, and whoever God leads astray has no way.

Theological Defect

Reiterating a fatalistic theology, this verse asserts that 'whoever God leads astray has no way' to be guided. By presenting Allah as the active agent who purposely misguides individuals into damnation, it contradicts the Biblical view of a loving, just God who provides the way of salvation to all and does not actively author human rebellion.

ٱسۡتَجِيبُواْ لِرَبِّكُم مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِۚ مَا لَكُم مِّن مَّلۡجَإٖ يَوۡمَئِذٖ وَمَا لَكُم مِّن نَّكِيرٖ

Respond to your Lord, before a Day comes from God which cannot be turned back. You will not have any shelter on that Day, nor any denial (of what you have done).

فَإِنۡ أَعۡرَضُواْ فَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظًاۖ إِنۡ عَلَيۡكَ إِلَّا ٱلۡبَلَٰغُۗ وَإِنَّآ إِذَآ أَذَقۡنَا ٱلۡإِنسَٰنَ مِنَّا رَحۡمَةٗ فَرِحَ بِهَاۖ وَإِن تُصِبۡهُمۡ سَيِّئَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ فَإِنَّ ٱلۡإِنسَٰنَ كَفُورٞ

If they turn away – We have not sent you as a watcher over them. Nothing (depends) on you except the delivery (of the message). Surely We – when We give a person a taste of mercy from Us, he gloats about it, but if some evil smites them because of what their (own) hands have sent forward – surely the human is ungrateful.

لِّلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ يَخۡلُقُ مَا يَشَآءُۚ يَهَبُ لِمَن يَشَآءُ إِنَٰثٗا وَيَهَبُ لِمَن يَشَآءُ ٱلذُّكُورَ

To God (belongs) the kingdom of the heavens and the earth. He creates whatever He pleases. He grants females to whomever He pleases, and He grants males to whomever He pleases,

أَوۡ يُزَوِّجُهُمۡ ذُكۡرَانٗا وَإِنَٰثٗاۖ وَيَجۡعَلُ مَن يَشَآءُ عَقِيمًاۚ إِنَّهُۥ عَلِيمٞ قَدِيرٞ

or He pairs them males and females. He makes barren whomever He pleases. Surely He is knowing, powerful.

۞وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآيِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولٗا فَيُوحِيَ بِإِذۡنِهِۦ مَا يَشَآءُۚ إِنَّهُۥ عَلِيٌّ حَكِيمٞ

It is not (fitting) for any human being that God should speak to him, except (by) inspiration, or from behind a veil, or (that) He should send a messenger and he inspire by His permission whatever He pleases. Surely He is most high, wise.

Vowel Difference (harakat) - Grammatical Case Change

Vowel Difference (harakat) Grammatical Case Change

Original (Hafs)

يُرۡسِلَ رَسُولٗا فَيُوحِيَ

He should send a messenger and he inspire

Variant Reading

يُرْسِلُ رَسُولاٗ فَيُوحِے

He sends a messenger then reveals

The verbs shift from subjunctive (mansub) with a fatha to indicative (marfu') with a damma, changing the syntax from a dependent coordinated clause to an independent declarative statement.

Read by:

Qalun, Warsh

Contradicts the Bible

The verse claims it is not fitting for God to speak directly to any human except through inspiration or from behind a veil. This explicitly denies the Christian doctrine of the Incarnation, where the Word became flesh and dwelt among us (John 1:14), and contradicts documented Biblical history such as Exodus 33:11, which states the Lord spoke to Moses 'face to face, as a man speaks to his friend.'

وَكَذَٰلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحٗا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِي مَا ٱلۡكِتَٰبُ وَلَا ٱلۡإِيمَٰنُ وَلَٰكِن جَعَلۡنَٰهُ نُورٗا نَّهۡدِي بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَهۡدِيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ

In this way We have inspired you (with) a spirit of Our command. You did not know what the Book was, nor (what) belief (was), but We have made it a light by means of which We guide whomever We please of Our servants. Surely you will guide (people) to a straight path,

صِرَٰطِ ٱللَّهِ ٱلَّذِي لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ أَلَآ إِلَى ٱللَّهِ تَصِيرُ ٱلۡأُمُورُ

the path of God, the One to whom (belongs) whatever is in the heavens and whatever is on the earth. Is it not a fact that all affairs are returned to God?

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