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
ذَرۡنِي وَمَنۡ خَلَقۡتُ وَحِيدٗا
Leave Me (to deal with) him whom I created alone,
Theological Defect
The Tafsir confirms this verse and the subsequent passage were revealed specifically against Al-Walid bin Al-Mughirah, a local Meccan chieftain who rejected the Quran. From an apologetic perspective, this portrays God as surprisingly petty and vindictive, eternally memorializing a localized, personal grievance with a single individual rather than delivering a transcendent, universal message.
I shall burden him with a hard climb.
Theological Defect
God threatens an individual (Al-Walid bin Al-Mughirah) with 'a hard climb,' which the Tafsir explains is 'a slippery rock in Hell that he will be forced to climb.' This highly specific and localized form of torture targeted at one 7th-century critic portrays the Creator as vindictive, reducing the divine decree to a platform for personal retribution.
so may he perish (for) how he decided!
Theological Defect
The phrase 'may he perish' is explicitly defined by the Tafsir as 'a supplication against him' (دعاء عليه). This reveals a profound theological defect: if the Quran is the direct speech of the sovereign God, it is illogical for Him to offer a supplication or a curse against His own creation, raising the question of whom the Supreme God is praying to.
Once again, may he perish (for) how he decided!
Theological Defect
Repeating the phrase 'may he perish' underscores the issue established in the previous verse, where the Tafsir defines this as 'a supplication against him'. A supreme, omnipotent God decrees reality rather than praying or supplicating for a human's destruction, revealing a defect in the Quranic portrayal of the divine voice.
Theological Defect
The verse explicitly states that God 'leads astray whomever He pleases and guides whomever He pleases,' portraying God as the active author of fatalism and misguidance. From a Christian perspective, this compromises God's wholly good nature by making Him the arbitrary source of human unbelief.
Historical Error
The verse claims that specifying 'nineteen' angels over Hell will make Jews and Christians ('those who have been given the Book') certain of its truth, and the Tafsir explains this is because it matches their revealed Scriptures. However, the number nineteen guarding Hell is never mentioned anywhere in the Bible, revealing a historical error regarding the actual contents of the Judeo-Christian texts.
فَمَا لَهُمۡ عَنِ ٱلتَّذۡكِرَةِ مُعۡرِضِينَ
What is (the matter) with them, turning away from the Reminder,
كَأَنَّهُمۡ حُمُرٞ مُّسۡتَنفِرَةٞ
as if they were frightened donkeys
Vowel Difference (harakat) - Active to Passive / Passive to Active
Original (Hafs)
مُّسۡتَنفِرَةٞ
frightened
Variant Reading
مُّسْتَنفَرَةٞ
made to panic
The vowel on the letter fa' changes from a kasrah (creating an active participle meaning 'fleeing' or 'taking flight') in Hafs to a fatha (creating a passive participle meaning 'made to flee' or 'made to panic') in the variant.
Read by:
Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan, Qalun, Warsh
وَمَا يَذۡكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ هُوَ أَهۡلُ ٱلتَّقۡوَىٰ وَأَهۡلُ ٱلۡمَغۡفِرَةِ
Diacritical Difference (dots) - Change of Person
Original (Hafs)
يَذۡكُرُونَ
they will not take heed
Variant Reading
تَذْكُرُونَ
youpl will not remember
The verb shifts from the third-person plural (prefix 'ya-') to the second-person plural (prefix 'ta-'), changing the subject from 'they' to 'you (plural)'.
Read by:
Qalun, Warsh
Theological Defect
The verse claims that individuals will only take heed 'unless God pleases,' which the Tafsir confirms by quoting 'you cannot will unless Allah wills.' This attributes the decision to believe or disbelieve directly to God's will rather than human agency, portraying God as the active author of sin and fatalism.