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

وَثَمُودَ ٱلَّذِينَ جَابُواْ ٱلصَّخۡرَ بِٱلۡوَادِ

and Thamūd, who carved out the rock in the wādī,

Historical Error
The Quran attributes the monumental rock-carved dwellings in the valley to the ancient tribe of Thamud. However, archaeological and historical evidence firmly establishes that these rock-cut structures (such as those in Hegra/Mada'in Salih) were actually constructed by the Nabateans centuries later, revealing a historical error in the Quran's geographical and historical claims.
10

وَفِرۡعَوۡنَ ذِي ٱلۡأَوۡتَادِ

and Pharaoh, he of the stakes,

Historical Error
The Quran refers to Pharaoh as 'he of the stakes' (dhī al-awtād), which the Tafsir explicitly links to the practice of crucifixion, stating he used to 'nail their hands and their feet into pegs of iron.' This is a historical anachronism, as the practice of crucifixion was not invented or utilized in ancient Egypt, but rather emerged much later among the Persians and Romans.
16

وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ

But whenever he tests him, and restricts his provision for him, he says, ‘My Lord has humiliated me.’

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

فَقَدَرَ

restricts

Variant Reading

فَقَدَّرَ

utterly restricting

The addition of a shaddah on the daal changes the verb from Form I to Form II (intensification), shifting the meaning from 'restricts' to 'utterly restricting' or strictly determining.

Read by:

Hisham, Ibn Dhakwan, Ibn Jummaz, Ibn Wardan

17

كَلَّاۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ

By no means! No! You do not honor the orphan,

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

تُكۡرِمُونَ

You honor

Variant Reading

يُكۡرِمُونَ

they honor

The diacritical marks on the prefix of the verb change from two dots above (ta/ت) to two dots below (ya/ي), shifting the grammatical person from second person plural ('you') to third person plural ('they').

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

18

وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ

nor do you urge the feeding of the poor,

Diacritical Difference (dots) - Change of Person | Vowel Difference (harakat) - Change Meaning (general semantic shift)
Diacritical Difference (dots) Change of Person
Original (Hafs)

تَحَٰٓضُّونَ

you urge

Variant Reading

يَحُضُّونَ

they urge

The diacritical dots on the initial letter change from taa (second person) to yaa (third person), altering the verb from a direct address ('you urge') to speaking about them ('they urge'), along with a change in the internal vowels.

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

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

تَحَٰٓضُّونَ

urge

Variant Reading

تَحُضُّونَ

urge (others)

Hafs uses the Form VI verb 'taḥāḍḍūna' (indicated by the fatha and dagger alif), meaning 'to urge one another'. The variant uses the Form I verb 'taḥuḍḍūna' (with a damma), meaning 'to urge others'. Both share the same unpointed rasm skeleton, differing only in vowels and the implied alif.

Read by:

Bazzi, Hisham, Ibn Dhakwan, Qalun, Qunbul, Warsh

19

وَتَأۡكُلُونَ ٱلتُّرَاثَ أَكۡلٗا لَّمّٗا

yet you devour the inheritance greedily,

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

وَتَأۡكُلُونَ

yet you devour

Variant Reading

وَيَاكُلُونَ

and they devour

The prefix 'ta' (2nd person 'you') is changed to 'ya' (3rd person 'they') by shifting the diacritical dots, changing the subject from direct address to third person.

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

20

وَتُحِبُّونَ ٱلۡمَالَ حُبّٗا جَمّٗا

and love wealth passionately.

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

وَتُحِبُّونَ

and love

Variant Reading

وَيُحِبُّونَ

and they love

The difference in diacritical dots on the prefix letter changes the verb from the second person plural ('you love') to the third person plural ('they love').

Read by:

Duri Abu 'Amr, Rawh, Ruways, Susi

25

فَيَوۡمَئِذٖ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٞ

On that Day no one will punish as He punishes,

Theological Defect
This verse portrays God in highly vindictive terms, emphasizing that no one can inflict punishment with the severity that He does. This depiction of the Divine as the ultimate executor of severe physical torture presents a theological defect, contrasting sharply with the Christian understanding of a perfectly loving and redemptive God.
26

وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٞ

and no one will bind as He binds.

Theological Defect
Similar to the preceding verse, this text portrays God as vindictive, focusing on His supreme ability to physically bind and torture individuals. This emphasis on divine retribution as physical torment underscores a theological defect by characterizing God primarily through His capacity for harsh punishment.