In the following table, I linked up 3 Aayaat. Only The Qur'an is consistent on using يَجۡمَعُونَ (Translation attempt: they are accumulating) in all the 3 Aayaat, while all the alleged variant readings of The Qur'an contradict with themselves by unanimously using تَجۡمَعُونَ (Translation attempt: you(plural) are accumulating) in 3:157 and unanimously using يَجۡمَعُونَ (Translation attempt: they are accumulating) in 43:32, while in 10:58, The Qur'an and 14 alleged variant readings used يَجۡمَعُونَ (Translation attempt: they are accumulating), while 5 alleged variant readings of The Qur'an used تَجۡمَعُونَ (Translation attempt: you(plural) are accumulating). In addition to The Qur'an being the only one that is consistent, and all the alleged variant readings of The Qur'an being inconsistent, if you honestly see the context of all the 3 Aayaat, the unbiased reader should not fail to notice that يَجۡمَعُونَ (Translation attempt: they are accumulating) is befitting to the context and correct in all the 3 Aayaat.
| Reference | Arabic | English |
|---|---|---|
| 3:157 | .3.157.a | .3.157.e |
| 10:58 | .10.58.a | .10.58.e |
| 43:32 | .43.32.a | .43.32.e |
Status update: 1st March 2024
When the post was launched, Quran.com contained Bridges' Translation which was linked up from the tables of this post under English column, but after the publishing of this detailed post and possibly this post being 1 of the factors, Quran.com 1st removed the footnotes and today, even the translation is removed. Some screenshots in this post displaying English are from the days when Quran.com still had Bridges' Translation and its footnotes.
Post starts!
Study Ayah by Ayah, Any Ayah of The Qur'an, followed by the alleged Variant Readings or قراءات Qira'at.
Translation Attempt for Urdu poetry by Iqbal:
Constitution of youthful-men: speaking : truth/ reality/ fact : and dauntlessness.
ALLAH's lions don't know foxery.
Note: If you are accessing this post directly from home page along with the other posts, click the post title to open it separately from the other posts.
Enter Surah Number
Enter Ayah Number
Alleged Variant Readings or Ahruf or Qira'at of The Qur'an - Ayah by Ayah Comparison Tool in Arabic link 1 is link comes here
Alleged Variant Readings or Ahruf or Qira'at of The Qur'an - Ayah by Ayah Comparison Tool in Arabic link 2 is link comes here
The Qur'an has been Perfectly Preserved and Protected by ALLAH. In fact, The Protection of ALLAH is so Strong that no new Prophet or Messenger is needed, despite all the sects, the religions, the differences, and despite all the misguidance in the world today, because, if The Qur'an is studied honestly with Qur'an Concordance Techniques and Concordance Labeling of Qur'anic Words and Aayaat for Comprehensive Online Study and Learning Tool to study The Qur'an at its Own Terms, solutions can be found for all outstanding issues inshaALLAH!. Any attacks from outside remain outside and have no impact against The Qur'an in the slightest way, e.g., people may allege variant readings of The Qur'an, people may bring fake manuscripts, people may bring Ahadith alleging non-existent stoning verse, but all these are futile attacks.
The motivation of the celebrity scholars, for believing in the alleged variant readings of The Quran, apparently comes from some Ahadith mentioning 7 ahruf or seven ahruf / سبعة أحرف and that's one of the reasons why this post is published in this blog and not in Revive Arabic Blog.
That's also why, The Decisive Sahih Hadith Content Check Project. See 1st phase's 200+ Hadith Sample for the project at : DSHCCP - Sample for Part 1 - The Sahih Hadith Bluff (100 MB), is very important, to decisively conclude the issue of Sahih Hadith, and pave the way for future projects on how to trust or use the Sahih Hadith and which additional checks and disclaimers are required before using Sahih Ahadith. With The Decisive Sahih Hadith Content Check Project, inshaALLAH, it will be decisively proven, that more work must be done on Sahih Ahadith. Matn analysis, content checks, critical textual analysis, comparison of textual differences between similar Ahadith, and evaluating whether any Sahih Hadith goes against or goes beyond, any specific or general, teaching or principle or law or guideline etc. of The Qur'an, and evaluating whether any Sahih Hadith goes against any established, observable and provable fact. The necessity for doing all these checks will inshaALLAH be decicively proven, and no one will inshaALLAH be able to deny the need for doing more work on Sahih Ahadith, after seeing the comprehensive evidences quoted and linked up from their own promoted sources inshaALLAH!. Moreover, people will inshaALLAH become more careful before confidently attributing every Sahih Hadith to Prophet Muhammad (peace be upon him) and will inshaALLAH be encouraged to use a more cautious and probabilistic attribution instead of a certain attribution, by using a statement like "Prophet Muhammad (peace be upon him) is reported to have said this or something like this". I need your funding to seriously take up this long-overdue project and end this tussle sometimes fueled by sectarian and vested interests. 1 extreme plainly refuses to acknowledge that more work must be done on Sahih Ahadith despite the overwhelming evidences, and the other extreme plainly rejects all Sahih Ahadith because of the refusal of the other party to acknowledge even the errors involving contradictions in some Sahih Ahadith.
The Decisive Sahih Hadith Content Check Project has 2/2+ referencing. Using official Darussalam book scans e.g. B6167, M3228/1211ag, B4830. Direct links on Sunnah.com e.g. B6167, M3228/1211ag, B4830. Even 2 Arabic words which were not found in Darussalam's B4830, didn't go unnoticed, for which 3rd or even more sources will be added inshaALLAH to prove Darussalam removing the 2 words is at fault, whether deliberate or unintentional, and for other such cases, additional sources will be checked inshaALLAH if something similar is noticed. Interested sponsors can email me to discuss: Email address: asimiqbal2nd @live.com .
Moreover, the belief in variant readings, of various scholars of the past times, may also be a factor in the variant readings belief of the celebrity scholars. But, the scholars of the past and today's celebrity scholars failed in deciding the so called 7 chosen variant readings, and they ended up with 20 chosen and promoted readings. See 20 readings promoted by this site. 7 x 2 = 14 or 10 x 2 = 20? i.e. 7 in 14 and 14 in 7 (so called 7 Qira'at) + 3 in 6 and 6 in 3 i.e. so called 3 additional mash-hoor Qira'at. Famous celebrity scholars and sites are promoting all 20 via the 10 in 20 and 20 in 10 logic. This claim can be easily refuted using Asim's readings i.e. Asim is 1 of 7, and Hafs from Asim and Shu'bah from Asim are counted as 1 of the 7 Qira'at and not 2, via the so called 1 in 2 and 2 in 1 logic. We have the reading of Hafs from Asim, which followed the Qur'an completely and which totally agrees with The Qur'an, and Shu'bah from Asim, which sided with the other alleged variant readings on many cases, e.g. see the initial 4 tables in this post and also see special table for Shu'bah in which Shu'bah differs from The Qur'an and all the other alleged variant readings of The Quran. We do have some cases in table 5, where in 14 cases, only Asim's readings agree with The Qur'an but that does not solve the issue of many differences between the 2 readings from Asim. See the detailed table in this post, where 408 Aayaat are linked up, where Hafs from Asim differs from Shu'bah from Asim. The celebrity scholars are presenting 1 in 2 and 2 in 1 as if it is a double chain for each reading. It would have been a double chain if both the readings were exactly identical, which they are not, as is decisively proven by Asim's readings in this detailed post. Tell me, by what logic can Hafs from Asim and Shu'bah from Asim be counted as 1 reading and not 2 readings? Is everything OK? 1 clarification: The terminology used by celebrity scholars is Qira'at for main readers e.g. Asim and Riwaayat, for each of the 2 readings from each, i.e. Qira'at قراءة of Asim with Riwaayat of Hafs from Asim and Riwaayat of Shu'bah from Asim. I have kept it simple, and called them all readings.
The only solution to the differences in the same qira'at (e.g. the qira'at of Nafi'), that can be created out of pure speculation and wishful thinking by the celebrity scholars is to count each sub-reading as an independent reading, e.g. Qaloon from Nafi' is 1 reading and Warsh from Nafi' is an independent and different reading. By creating this solution out of pure speculation, this creates another serious problem. Now the reading has a lone transfer in the chain and a chain is only as strong as the weakest link. i.e. Qaloon is the only narrator from Nafi' who transmitted this Qaloon version and Warsh is the only narrator from Nafi' who transmitted this Warsh version. Similarly, this process can be applied to the remaining 10 readings, making them 20 independent and Ahad and lone narrator readings. As an example, Qaloon from Nafi' uses the word بِيُوت while Warsh from Nafi' uses the word بُيُوت and either Qaloon or Warsh made a mistake or these are 2 independent lone narrator readings. Download this book أسانيد القراء العشرة ورواتهم البررة to see chain of narrator diagrams for the so called 10 readings. The book apparently implies 10 unique readings with 2 narrators for each reading at the final stage as shown by the diagrams. As an example, each diagram of Nafi' shows both Qaloon and Warsh taking from him. For implying 20 readings, the diagrams for Qaloon from Nafi' and Warsh from Nafi' should have been separate with only Qaloon taking from Nafi' and Warsh taking from Nafi' in their respective diagrams.
Note that قراءة حفص عن عاصم is the Qira'at according to the قراءة العامة or قراءة عامّة المسلمين or الرواية الصحيحة المتواترة بين المسلمين recited by the Muslim masses through the ages, which is the Qira'at according to The Qur'an and thus it will be referred to as The Qur'an and the other alleged alternate readings are referred to as alleged variant readings.
The following 2 screenshots have been taken from page 1150 of History of the Qur'an A Critical Study by Dr. Shehzad Saleem.
The following 2 images taken from page 525 and 526 of volume 4 of شرح السنة للإمام البغوى تحقيق شعيب الأرنؤوط (click the following links to view the images).
page 525 volume 4.
page 526 volume 4.
قراءة العامة its existence is also acknowledged in Sahih Bukhari (See original Arabic text of the Hadith). Note that Bukhari is reported to have died in 870 CE, while Hafs is reported to have died in 796 CE, i.e. Bukhari was referring to قراءة العامة dozens of years after the reported death of Hafs.
Bukhari: 3341 (Sunnah.com).
Bukhari: 3341 (Dorar.net).
Bukhari: 3341 (Darussalam).
Bukhari: 3341 (click to view the screenshot).
Again mentioned in a chapter heading by Bukhari, in Volume 6, page 41, just before Hadith 4505
Bukhari: Volume 6, Page 41 (click to view the screenshot).
قراءة العامة also mentioned on page 292 of volume 1 of تلخيص التمهيد
In the following table, I linked up 29 Aayaat, where all the alleged variant readings are agreed upon on something, while The Qur'an differs from them in it, and if you observe in an unbiased way and with some knowledge of Arabic etc., you will inshaALLAH! notice that in each case The Qur'an is the obvious choice.
| Reference | Arabic | English |
|---|---|---|
| 3:157 | .3.157.a | .3.157.e |
| 4:152 | .4.152.a | .4.152.e |
| 5:107 | .5.107.a | .5.107.e |
| 7:117 | .7.117.a | .7.117.e |
| 7:164 | .7.164.a | .7.164.e |
| 10:23 | .10.23.a | .10.23.e |
| 10:45 | .10.45.a | .10.45.e |
| 11:40 | .11.40.a | .11.40.e |
| 12:5 | .12.5.a | .12.5.e |
| 12:47 | .12.47.a | .12.47.e |
| 12:109 | .12.109.a | .12.109.e |
| 16:43 | .16.43.a | .16.43.e |
| 20:69 | .20.69.a | .20.69.e |
| 21:7 | .21.7.a | .21.7.e |
| 21:112 | .21.112.a | .21.112.e |
| 22:25 | .22.25.a | .22.25.e |
| 23:27 | .23.27.a | .23.27.e |
| 24:9 | .24.9.a | .24.9.e |
| 25:19 | .25.19.a | .25.19.e |
| 26:45 | .26.45.a | .26.45.e |
| 26:187 | .26.187.a | .26.187.e |
| 30:22 | .30.22.a | .30.22.e |
| 31:16 | .31.16.a | .31.16.e |
| 33:13 | .33.13.a | .33.13.e |
| 34:9 | .34.9.a | .34.9.e |
| 37:102 | .37.102.a | .37.102.e |
| 40:37 | .40.37.a | .40.37.e |
| 65:3 | .65.3.a | .65.3.e |
| 70:16 | .70.16.a | .70.16.e |
In the following table, I linked up 8 Aayaat, in which all the alleged variant readings differ from The Qur'an and there are some differences between some of these alleged variant readings also. Again, The Qur'an is the obvious choice over all these alleged variant readings.
| Reference | Arabic | English |
|---|---|---|
| 3:57 | .3.57.a | .3.57.e |
| 3:83 | .3.83.a | .3.83.e |
| 8:18 | .8.18.a | .8.18.e |
| 17:64 | .17.64.a | .17.64.e |
| 18:59 | .18.59.a | .18.59.e |
| 19:25 | .19.25.a | .19.25.e |
| 27:49 | .27.49.a | .27.49.e |
| 31:13 | .31.13.a | .31.13.e |
In the following table, I linked up Aayataan, in which only The Qur'an has used the more eloquent and more befitting to the context style of retaining original and heavier dammah on ه instead of converting it to kasrah due to preceding يْ . Some scholars have also spoken about the eloquence and befittingness of the Qur'an's style, e.g. Mohamed Mekkawy and Dr. Fadil Salih Al-Samrai and Dr. Samih.
| Reference | Arabic | English |
|---|---|---|
| 18:63 | .18.63.a | .18.63.e |
| 48:10 | .48.10.a | .48.10.e |
In the following table, I linked up 4 Aayaat in which only The Qur'an has used سكت which is more eloquent befitting to the context in all the 4 cases, while all the alleged variant readings of The Qur'an didn't use سكت in these 4 cases.
| Reference | Arabic | English |
|---|---|---|
| 18:1 | .18.1.a | .18.1.e |
| 36:52 | .36.52.a | .36.52.e |
| 75:27 | .75.27.a | .75.27.e |
| 83:14 | .83.14.a | .83.14.e |
In the following table, I linked up 3 Aayaat. Only The Qur'an is consistent on using يَجۡمَعُونَ (Translation attempt: they are accumulating) in all the 3 Aayaat, while all the alleged variant readings of The Qur'an contradict with themselves by unanimously using تَجۡمَعُونَ (Translation attempt: you(plural) are accumulating) in 3:157 and unanimously using يَجۡمَعُونَ (Translation attempt: they are accumulating) in 43:32, while in 10:58, The Qur'an and 14 alleged variant readings used يَجۡمَعُونَ (Translation attempt: they are accumulating), while 5 alleged variant readings of The Qur'an used تَجۡمَعُونَ (Translation attempt: you(plural) are accumulating). In addition to The Qur'an being the only one that is consistent, and all the alleged variant readings of The Qur'an being inconsistent, if you honestly see the context of all the 3 Aayaat, the unbiased reader should not fail to notice that يَجۡمَعُونَ (Translation attempt: they are accumulating) is befitting to the context and correct in all the 3 Aayaat.
| Reference | Arabic | English |
|---|---|---|
| 3:157 | .3.157.a | .3.157.e |
| 10:58 | .10.58.a | .10.58.e |
| 43:32 | .43.32.a | .43.32.e |
In the following table, I linked up Aayataan. In 30:22, only the Qur'an has used عَـٰلِمِينَ which being a Word targeting a specific class or type or category of humans/jinn is consistent with The Qur'an when it uses the Word in the context of إِنَّ فِى ذَٰلِكَ لَ followed by لِ , while all the alleged variant readings of The Quran using a general Word like عَـٰلَمِينَ in the context of إِنَّ فِى ذَٰلِكَ لَ followed by لِ , is inconsistent with The Qur'an. Moreover, in 27:52, The Qur'an and all the alleged variant readings of The Quran have used لِقَوۡمٍ يَّعۡلَمُونَ . See the following 2 links: link 1 and link 2 to see usage examples. Both links show 50 Aayaat, which is a search limitation. You can ignore 23:30, 26:8, 26:67, 26:103, 26:121, 26:139, 26:158, 26:174, 26:190, and 32:26, for this discussion point, as these do not have إِنَّ فِى ذَٰلِكَ لَ followed by لِ and you have 40 Aayaat to see the usage examples yourself, unless, you have decided to blindly follow the celebrity scholars for matters related to Islam, perhaps in this case, maybe you have forbidden yourself the use of your own reasoning and intellect, as, after all, the celebrity scholars are celebrities with massive following? Right?... Wrong!, find out in this life, unless you want to learn this fact after death, but then it will be of no use for you!
| Reference | Arabic | English |
|---|---|---|
| 27:52 | .27.52.a | .27.52.e |
| 30:22 | .30.22.a | .30.22.e |
Quran 30:22 Bridges' Translation with footnotes on the alleged variant readings in English:
In the following table, I linked up 1 Ayah, where Bridges' Translation asserts the following translation for all the alleged variant readings: "O mankind, your opression against yourself is (only) the enjoyment of the Earlier Life..."
| Reference | Arabic | English |
|---|---|---|
| 10:23 | .10.23.a | .10.23.e |
In the below table, I have attempted to list and sort all the Aayaat of The Quran where all the alleged variant readings of The Quran differ from The Quran in a Word or Word set or in some other matter.
| Ayah | Quran | Others1 | Others2 | Others3 |
|---|---|---|---|---|
| 2:67 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 2:231 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 5:57 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 5:58 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 18:56 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 18:106 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 21:36 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 25:41 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 31:6 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 45:9 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 45:35 | هُزُوًا | هُزُؤًا | هُزۡؤًا | |
| 3:57 | فَيُوَفِّيهِمۡ | فَنُوَفِّيهِمۡ | فَيُوَفِّيهُمۡ | |
| 3:83 | يُرۡجَعُونَ | تُرۡجَعُونَ | يَرۡجِعُونَ | |
| 3:157 | يَجۡمَعُونَ | تَجۡمَعُونَ | ||
| 4:152 | يُؤۡتِيهِمۡ | نُؤۡتِيهِمۡ | نُوتِيهِمۡ | |
| 5:107 | ٱسۡتَحَقَّ | ٱسۡتُحِقَّ | ||
| 7:105 | مَعِىَ | مَعِى | ||
| 9:83 | مَعِىَ | مَعِى | ||
| 18:67 | مَعِىَ | مَعِى | ||
| 18:72 | مَعِىَ | مَعِى | ||
| 18:75 | مَعِىَ | مَعِى | ||
| 21:24 | مَعِىَ | مَعِى | ||
| 26:62 | مَعِىَ | مَعِى | ||
| 28:34 | مَعِىَ | مَعِى | ||
| 7:117 | تَلۡقَفُ | تَلَقَّفُ | ||
| 26:45 | تَلۡقَفُ | تَلَقَّفُ | ||
| 20:69 | تَلۡقَفۡ | تَلَقَّفۡ | ||
| 7:164 | مَعۡذِرَةً | مَعۡذِرَةٌ | ||
| 8:18 | مُوهِنُ كَيۡدِ | مُوهِنٌ كَيۡدَ | مُوَهِّنٌ كَيۡدَ | |
| 10:23 | مَّتَـٰعَ | مَّتَـٰعُ | ||
| 10:45 | يَحۡشُرُهُمۡ | نَحۡشُرُهُمۡ | ||
| 11:40 | مِنۡ كُلٍّ | مِنۡ كُلِّ | ||
| 23:27 | مِنۡ كُلٍّ | مِنۡ كُلِّ | ||
| 12:5 | يَـٰبُنَىَّ | يَـٰبُنَىِّ | ||
| 31:13 | يَـٰبُنَىَّ | يَـٰبُنَىِّ | يَـٰبُنَىۡ | |
| 31:16 | يَـٰبُنَىَّ | يَـٰبُنَىِّ | ||
| 37:102 | يَـٰبُنَىَّ | يَـٰبُنَىِّ | ||
| 12:47 | دَأَبًا | دَأۡبًا | دَابًا | |
| 12:109 | نُّوحِىٓ | يُوحَىٰٓ | ||
| 16:43 | نُّوحِىٓ | يُوحَىٰٓ | ||
| 21:7 | نُّوحِىٓ | يُوحَىٰٓ | ||
| 14:22 | لِىَ | لِى | ||
| 38:69 | لِىَ | لِى | ||
| 16:12 | وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومُ مُسَخَّرَٰتٌ | وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍ | وَٱلشَّمۡسُ وَٱلۡقَمَرُ وَٱلنُّجُومُ مُسَخَّرَٰتٌ | |
| 17:64 | وَرَجِلِكَ | وَرَجۡلِكَ | ||
| 18:1 | عِوَجَاۜ | عِوَجًا | ||
| 18:59 | لِمَهۡلِكِهِمۡ | لِمُهۡلَكِهِمۡ | لِمَهۡلَكِهِمۡ | |
| 27:49 | مَهۡلِكَ | مُهۡلَكَ | مَهۡلَكَ | |
| 18:63 | أَنۡسَـٰنِيهُ | أَنۡسَـٰنِيهِ | ||
| 19:25 | تُسَـٰقِطۡ | تَسَّـٰقَطۡ | تَسَـٰقَطۡ | يَسَّـٰقَطۡ |
| 20:63 | إِنۡ هَـٰذَٰنِ | إِنَّ هَـٰذَٰنِ | إِنۡ هَـٰذَٰنِّ | إِنَّ هَـٰذَۦۡنِ |
| 21:112 | قَـٰلَ | قُلۡ | ||
| 22:25 | سَوَآءً | سَوَآءٌ | ||
| 24:9 | وَٱلۡخَـٰمِسَةَ | وَٱلۡخَـٰمِسَةُ | ||
| 24:52 | وَيَتَّقۡهِ | وَيَتَّقِهِۦ | وَيَتَّقِهۡ | وَيَتَّقِهِ |
| 25:19 | تَسۡتَطِيعُونَ | يَسۡتَطِيعُونَ | ||
| 26:187 | كِسَفًا | كِسۡفًا | ||
| 34:9 | كِسَفًا | كِسۡفًا | ||
| 27:49 | مَهۡلِكَ | مُهۡلَكَ | مَهۡلَكَ | |
| 28:32 | ٱلرَّهۡبِ | ٱلرَّهَبِ | ٱلرُّهۡبِ | |
| 30:22 | لِّلۡعَـٰلِمِينَ | لِّلۡعَـٰلَمِينَ | ||
| 33:13 | مُقَامَ | مَقَامَ | ||
| 36:52 | مَّرۡقَدِنَاۜۗ | مَّرۡقَدِنَاۗ | ||
| 40:37 | فَأَطَّلِعَ | فَأَطَّلِعُ | ||
| 48:10 | عَلَيۡهُ | عَلَيۡهِ | ||
| 65:3 | بَـٰلِغُ أَمۡرِهِۦ | بَـٰلِغٌ أَمۡرَهُۥ | بَـٰلِغٌ أَمۡرَهَۥ | |
| 70:16 | نَزَّاعَةً | نَزَّاعَةٌ | ||
| 75:27 | مَنۡۜ رَاقٍ | مَن رَّاقٍ | ||
| 83:14 | بَلۡۜ رَانَ | بَل رَّانَ | ||
| 112:4 | كُفُوًا | كُفُؤًا | كُفۡؤًا |
Also see pages 270, 271, and 272 from :
المنير في أحكام التجويد for Aayaat where The Quran differs from all the alleged variant readings.
Also see this book:
ما اختص به حفص عن عاصم دون سائر القراء العشرة ورواتهم جمعا وتوجيها
for Aayaat where The Quran differs from all the alleged variant readings.
Also see this short PDF: Selected pages from volume 1 of the book تلخيص التمهيد on some more reasons why The Quran is the obvious choice over all the alleged variant readings combined.
In the following table, I linked up 14 Aayaat, where only Asim's alleged variant readings agree with The Qur'an and all other alleged variant readings differ. Again, an unbiased reader with some knowledge, shouldn't fail to select The Qur'an over all these alleged variant readings differing from it.
| Reference | Arabic | English |
|---|---|---|
| 2:280 | .2.280.a | .2.280.e |
| 2:282 | .2.282.a | .2.282.e |
| 9:30 | .9.30.a | .9.30.e |
| 9:66 | .9.66.a | .9.66.e |
| 11:42 | .11.42.a | .11.42.e |
| 28:29 | .28.29.a | .28.29.e |
| 33:21 | .33.21.a | .33.21.e |
| 33:40 | .33.40.a | .33.40.e |
| 33:68 | .33.68.a | .33.68.e |
| 58:11 | .58.11.a | .58.11.e |
| 60:4 | .60.4.a | .60.4.e |
| 61:6 | .61.6.a | .61.6.e |
| 80:4 | .80.4.a | .80.4.e |
| 111:4 | .111.4.a | .111.4.e |
In the following table, I linked up 52 Aayaat, in which only a few alleged variant readings agree with The Qur'an on something, while most of the variant readings differ from The Qur'an. Again, The Qur'an is the obvious choice over all the variant readings differing from it.
In the following table, I linked up 38 Aayaat, in which Shu'bah from Asim, differed from The Qur'an and all the other alleged variant readings of The Qur'an. Again, The Qur'an is the obvious choice over any alleged variant reading that differs from it.
| Reference | Arabic | English |
|---|---|---|
| 3:15 | .3.15.a | .3.15.e |
| 3:162 | .3.162.a | .3.162.e |
| 3:174 | .3.174.a | .3.174.e |
| 5:2 | .5.2.a | .5.2.e |
| 6:63 | .6.63.a | .6.63.e |
| 6:92 | .6.92.a | .6.92.e |
| 6:135 | .6.135.a | .6.135.e |
| 7:38 | .7.38.a | .7.38.e |
| 7:55 | .7.55.a | .7.55.e |
| 7:170 | .7.170.a | .7.170.e |
| 8:61 | .8.61.a | .8.61.e |
| 9:21 | .9.21.a | .9.21.e |
| 9:24 | .9.24.a | .9.24.e |
| 9:72 | .9.72.a | .9.72.e |
| 9:109 | .9.109.a | .9.109.e |
| 10:100 | .10.100.a | .10.100.e |
| 11:93 | .11.93.a | .11.93.e |
| 11:121 | .11.121.a | .11.121.e |
| 15:60 | .15.60.a | .15.60.e |
| 16:11 | .16.11.a | .16.11.e |
| 18:2 | .18.2.a | .18.2.e |
| 18:59 | .18.59.a | .18.59.e |
| 22:29 | .22.29.a | .22.29.e |
| 23:29 | .23.29.a | .23.29.e |
| 24:55 | .24.55.a | .24.55.e |
| 27:57 | .27.57.a | .27.57.e |
| 29:57 | .29.57.a | .29.57.e |
| 36:14 | .36.14.a | .36.14.e |
| 36:67 | .36.67.a | .36.67.e |
| 39:39 | .39.39.a | .39.39.e |
| 47:28 | .47.28.a | .47.28.e |
| 47:31 | .47.31.a | .47.31.e |
| 48:29 | .48.29.a | .48.29.e |
| 56:66 | .56.66.a | .56.66.e |
| 57:20 | .57.20.a | .57.20.e |
| 59:8 | .59.8.a | .59.8.e |
| 63:11 | .63.11.a | .63.11.e |
| 66:8 | .66.8.a | .66.8.e |
In the following table, I linked up 26 Aayaat, where Warsh and other alleged variant readings from Nafi' differ from The Qur'an and all the other alleged variant readings on something. Again, The Qur'an is the obvious choice over any alleged reading that differs from it.
| Reference | Arabic | English |
|---|---|---|
| 2:177 | .2.177.a | .2.177.e |
| 2:214 | .2.214.a | .2.214.e |
| 2:246 | .2.246.a | .2.246.e |
| 3:176 | .3.176.a | .3.176.e |
| 5:41 | .5.41.a | .5.41.e |
| 5:45 | .5.45.a | .5.45.e |
| 5:119 | .5.119.a | .5.119.e |
| 6:33 | .6.33.a | .6.33.e |
| 7:32 | .7.32.a | .7.32.e |
| 7:105 | .7.105.a | .7.105.e |
| 7:141 | .7.141.a | .7.141.e |
| 7:193 | .7.193.a | .7.193.e |
| 9:61 | .9.61.a | .9.61.e |
| 10:65 | .10.65.a | .10.65.e |
| 16:27 | .16.27.a | .16.27.e |
| 16:62 | .16.62.a | .16.62.e |
| 23:67 | .23.67.a | .23.67.e |
| 24:9 | .24.9.a | .24.9.e |
| 31:7 | .31.7.a | .31.7.e |
| 31:23 | .31.23.a | .31.23.e |
| 36:76 | .36.76.a | .36.76.e |
| 42:51 | .42.51.a | .42.51.e |
| 47:22 | .47.22.a | .47.22.e |
| 58:10 | .58.10.a | .58.10.e |
| 74:56 | .74.56.a | .74.56.e |
| 85:22 | .85.22.a | .85.22.e |
In the following table, I linked up 12 Aayaat, where some alleged variant readings change the Arabic root and as a result, the word is changed.
| Reference | Arabic | English |
|---|---|---|
| 2:219 | .2.219.a | .2.219.e |
| 2:259 | .2.259.a | .2.259.e |
| 4:94 | .4.94.a | .4.94.e |
| 6:57 | .6.57.a | .6.57.e |
| 7:57 | .7.57.a | .7.57.e |
| 10:22 | .10.22.a | .10.22.e |
| 10:30 | .10.30.a | .10.30.e |
| 25:48 | .25.48.a | .25.48.e |
| 27:63 | .27.63.a | .27.63.e |
| 29:58 | .29.58.a | .29.58.e |
| 33:68 | .33.68.a | .33.68.e |
| 49:6 | .49.6.a | .49.6.e |
In the following table, I link up 1 Ayah, where Warsh and 9 other alleged variant readings of The Quran change عِبَـٰدُ to عِنْدَ.
| Reference | Arabic | English |
|---|---|---|
| 43:19 | .43.19.a | .43.19.e |
In the following table, I linked up 1 Ayah, where Shu'bah from Asim, Warsh from Nafi', Qaloon from Nafi', and 2 other alleged variant readings contradict with themselves, The Qur'an and all the remaining alleged variant readings of The Qur'an by using شِرۡكًا in this Ayah instead of شُرَكَآءَ which they all unanimously used at the remaining places in The Qur'an, i.e., .6.100.a, .13.16.a, and .13.33.a.
| Reference | Arabic | English |
|---|---|---|
| 7:190 | .7.190.a | .7.190.e |
In the following table, I link up 1 Ayah, where Warsh from Nafi', Qaloon from Nafi', Al Bazzi from Ibn Kathir, Qumbul from Ibn Kathir, Ad-Doury from Abu Amr, and As-Sousy from Abu Amr, change form I verb to form III verb yielding a self-contradicting statement by the use of form III for the 2nd time also instead of form I, as rightly and perfectly used by the Quran. (Bridges' Translation translation for these alleged variants will be: They try to deceive ALLAH and those who have attained faith, yet they try to deceive none but themselves, but they are unaware.)
The logic : A IS TRYING to deceive B and A IS NOT TRYING to deceive any except A.
| Reference | Arabic | English |
|---|---|---|
| 2:9 | .2.9.a | .2.9.e |
In the following table, I linked up 2 Ayataan, where in 2:10, 12 alleged variant readings of The Quran change form I verb to form II verb completely changing the meaning. And if you see the context, you should not fail to notice that كَانُواْ يَكۡذِبُونَ which is used in The Quran with form I (translation attempt: they happened to lie) is correct and befitting to the context while كَانُواْ يُكَذِّبُونَ which is used in 12 alleged variant readings with form II (translation attempt: they happened to declare as lie or untrue) does not seem to be fitting to the context. The table also contains link to 9:77 in which The Quran and all the alleged variant readings of The Quran have used كَانُواْ يَكۡذِبُونَ with form I.
| Reference | Arabic | English |
|---|---|---|
| 2:10 | .2.10.a | .2.10.e |
| 2:10 | .9.77.a | .9.77.e |
Quran 2:8-10 Bridges' Translation with footnotes on the alleged variant readings in English:
In the following table, I linked up 3 Aayaat, where some of the alleged variant readings of The Qur'an, add or remove ة.
| Reference | Arabic | English |
|---|---|---|
| 17:38 | .17.38.a | .17.38.e |
| 31:20 | .31.20.a | .31.20.e |
| 71:25 | .71.25.a | .71.25.e |
In the following table, I linked up 7 Aayaat, where some of the alleged variant readings of The Quran, change كَأَيِّن to كَآئِن .
| Reference | Arabic | English |
|---|---|---|
| 3:146 | .3.146.a | .3.146.e |
| 12:105 | .12.105.a | .12.105.e |
| 22:45 | .22.45.a | .22.45.e |
| 22:48 | .22.48.a | .22.48.e |
| 29:60 | .29.60.a | .29.60.e |
| 47:13 | .47.13.a | .47.13.e |
| 65:8 | .65.8.a | .65.8.e |
In the following table, I linked up 6 Aayaat, where some of the alleged variant readings of The Qur'an, change a word or word set.
| Reference | Arabic | English |
|---|---|---|
| 7:105 | .7.105.a | .7.105.e |
| 11:46 | .11.46.a | .11.46.e |
| 12:62 | .12.62.a | .12.62.e |
| 37:123 | .37.123.a | .37.123.e |
| 44:23 | .44.23.a | .44.23.e |
| 74:33 | .74.33.a | .74.33.e |
In the following table, I linked up 11 Aayaat, where some of the alleged variant readings of The Quran, add or remove the interrogative أَ.
| Reference | Arabic | English |
|---|---|---|
| 7:81 | .7.81.a | .7.81.e |
| 7:113 | .7.113.a | .7.113.e |
| 7:123 | .7.123.a | .7.123.e |
| 10:81 | .10.81.a | .10.81.e |
| 17:49 | .17.49.a | .17.49.e |
| 20:71 | .20.71.a | .20.71.e |
| 26:49 | .26.49.a | .26.49.e |
| 37:16 | .37.16.a | .37.16.e |
| 37:53 | .37.53.a | .37.53.e |
| 46:20 | .46.20.a | .46.20.e |
| 68:14 | .68.14.a | .68.14.e |
In the following table, I linked up 29 Aayaat, where some alleged variant readings of The Qur'an change singular to plural, or dual to plural, or plural to singular etc.
| Reference | Arabic | English |
|---|---|---|
| 2:81 | .2.81.a | .2.81.e |
| 2:184 | .2.184.a | .2.184.e |
| 5:107 | .5.107.a | .5.107.e |
| 7:144 | .7.144.a | .7.144.e |
| 9:24 | .9.24.a | .9.24.e |
| 11:87 | .11.87.a | .11.87.e |
| 12:15 | .12.15.a | .12.15.e |
| 13:42 | .13.42.a | .13.42.e |
| 21:104 | .21.104.a | .21.104.e |
| 23:9 | .23.9.a | .23.9.e |
| 29:50 | .29.50.a | .29.50.e |
| 31:20 | .31.20.a | .31.20.e |
| 33:67 | .33.67.a | .33.67.e |
| 34:15 | .34.15.a | .34.15.e |
| 34:37 | .34.37.a | .34.37.e |
| 35:40 | .35.40.a | .35.40.e |
| 36:41 | .36.41.a | .36.41.e |
| 36:56 | .36.56.a | .36.56.e |
| 39:36 | .39.36.a | .39.36.e |
| 39:61 | .39.61.a | .39.61.e |
| 41:47 | .41.47.a | .41.47.e |
| 42:37 | .42.37.a | .42.37.e |
| 43:33 | .43.33.a | .43.33.e |
| 43:53 | .43.53.a | .43.53.e |
| 56:75 | .56.75.a | .56.75.e |
| 58:11 | .58.11.a | .58.11.e |
| 59:14 | .59.14.a | .59.14.e |
| 70:32 | .70.32.a | .70.32.e |
| 77:33 | .77.33.a | .77.33.e |
In the following table, I linked up 7 Aayaat, where some alleged variant readings of The Quran, change a noun to a verb, or a verb to a noun.
| Reference | Arabic | English |
|---|---|---|
| 14:19 | .14.19.a | .14.19.e |
| 24:45 | .24.45.a | .24.45.e |
| 27:81 | .27.81.a | .27.81.e |
| 30:53 | .30.53.a | .30.53.e |
| 32:7 | .32.7.a | .32.7.e |
| 90:13 | .90.13.a | .90.13.e |
| 90:14 | .90.14.a | .90.14.e |
In the following table, I linked up 33 Aayaat of The Qur'an, where some of the alleged variant readings of The Quran, change, remove, or add, a particle, pronoun, or related word.
| Reference | Arabic | English |
|---|---|---|
| 2:116 | .2.116.a | .2.116.e |
| 3:81 | .3.81.a | .3.81.e |
| 3:133 | .3.133.a | .3.133.e |
| 3:184 | .3.184.a | .3.184.e |
| 5:53 | .5.53.a | .5.53.e |
| 7:43 | .7.43.a | .7.43.e |
| 7:75 | .7.75.a | .7.75.e |
| 9:100 | .9.100.a | .9.100.e |
| 9:107 | .9.107.a | .9.107.e |
| 10:16 | .10.16.a | .10.16.e |
| 10:90 | .10.90.a | .10.90.e |
| 11:111 | .11.111.a | .11.111.e |
| 19:24 | .19.24.a | .19.24.e |
| 20:12 | .20.12.a | .20.12.e |
| 20:63 | .20.63.a | .20.63.e |
| 20:119 | .20.119.a | .20.119.e |
| 21:30 | .21.30.a | .21.30.e |
| 23:87 | .23.87.a | .23.87.e |
| 23:89 | .23.89.a | .23.89.e |
| 26:217 | .26.217.a | .26.217.e |
| 27:25 | .27.25.a | .27.25.e |
| 28:37 | .28.37.a | .28.37.e |
| 29:66 | .29.66.a | .29.66.e |
| 32:24 | .32.24.a | .32.24.e |
| 36:32 | .36.32.a | .36.32.e |
| 39:9 | .39.9.a | .39.9.e |
| 40:26 | .40.26.a | .40.26.e |
| 42:30 | .42.30.a | .42.30.e |
| 43:35 | .43.35.a | .43.35.e |
| 57:24 | .57.24.a | .57.24.e |
| 75:1 | .75.1.a | .75.1.e |
| 86:4 | .86.4.a | .86.4.e |
| 91:15 | .91.15.a | .91.15.e |
In the following table, I linked up 31 Aayaat, where some of the alleged variant readings of The Quran, add or remove the tashdeed.
| Reference | Arabic | English |
|---|---|---|
| 3:27 | .3.27.a | .3.27.e |
| 4:16 | .4.16.a | .4.16.e |
| 4:128 | .4.128.a | .4.128.e |
| 6:95 | .6.95.a | .6.95.e |
| 6:122 | .6.122.a | .6.122.e |
| 6:125 | .6.125.a | .6.125.e |
| 6:161 | .6.161.a | .6.161.e |
| 7:57 | .7.57.a | .7.57.e |
| 8:42 | .8.42.a | .8.42.e |
| 10:31 | .10.31.a | .10.31.e |
| 10:89 | .10.89.a | .10.89.e |
| 11:46 | .11.46.a | .11.46.e |
| 15:2 | .15.2.a | .15.2.e |
| 15:54 | .15.54.a | .15.54.e |
| 18:70 | .18.70.a | .18.70.e |
| 18:76 | .18.76.a | .18.76.e |
| 20:13 | .20.13.a | .20.13.e |
| 20:63 | .20.63.a | .20.63.e |
| 22:19 | .22.19.a | .22.19.e |
| 25:13 | .25.13.a | .25.13.e |
| 28:27 | .28.27.a | .28.27.e |
| 28:32 | .28.32.a | .28.32.e |
| 30:19 | .30.19.a | .30.19.e |
| 35:9 | .35.9.a | .35.9.e |
| 36:33 | .36.33.a | .36.33.e |
| 38:57 | .38.57.a | .38.57.e |
| 39:64 | .39.64.a | .39.64.e |
| 41:29 | .41.29.a | .41.29.e |
| 49:12 | .49.12.a | .49.12.e |
| 78:25 | .78.25.a | .78.25.e |
| 78:35 | .78.35.a | .78.35.e |
In the following table, I linked up 20 Aayaat, where some of the alleged variant readings of The Quran, add or remove the إضافة construct.
| Reference | Arabic | English |
|---|---|---|
| 2:184 | .2.184.a | .2.184.e |
| 5:95 | .5.95.a | .5.95.e |
| 11:40 | .11.40.a | .11.40.e |
| 12:76 | .12.76.a | .12.76.e |
| 14:19 | .14.19.a | .14.19.e |
| 18:25 | .18.25.a | .18.25.e |
| 18:88 | .18.88.a | .18.88.e |
| 23:27 | .23.27.a | .23.27.e |
| 24:40 | .24.40.a | .24.40.e |
| 24:45 | .24.45.a | .24.45.e |
| 27:7 | .27.7.a | .27.7.e |
| 27:89 | .27.89.a | .27.89.e |
| 29:25 | .29.25.a | .29.25.e |
| 34:16 | .34.16.a | .34.16.e |
| 38:46 | .38.46.a | .38.46.e |
| 39:38 | .39.38.a | .39.38.e |
| 40:35 | .40.35.a | .40.35.e |
| 61:8 | .61.8.a | .61.8.e |
| 61:14 | .61.14.a | .61.14.e |
| 65:3 | .65.3.a | .65.3.e |
In the following table, I linked up 19 Aayaat, where some of the alleged variant readings of The Qur'an, make shift between إِنَّ أَنَّ or إِنْ أَنْ etc.
| Reference | Arabic | English |
|---|---|---|
| 2:282 | .2.282.a | .2.282.e |
| 3:49 | .3.49.a | .3.49.e |
| 5:2 | .5.2.a | .5.2.e |
| 11:25 | .11.25.a | .11.25.e |
| 19:36 | .19.36.a | .19.36.e |
| 72:3 | .72.3.a | .72.3.e |
| 72:4 | .72.4.a | .72.4.e |
| 72:5 | .72.5.a | .72.5.e |
| 72:6 | .72.6.a | .72.6.e |
| 72:7 | .72.7.a | .72.7.e |
| 72:8 | .72.8.a | .72.8.e |
| 72:9 | .72.9.a | .72.9.e |
| 72:10 | .72.10.a | .72.10.e |
| 72:11 | .72.11.a | .72.11.e |
| 72:12 | .72.12.a | .72.12.e |
| 72:13 | .72.13.a | .72.13.e |
| 72:14 | .72.14.a | .72.14.e |
| 72:19 | .72.19.a | .72.19.e |
| 80:25 | .80.25.a | .80.25.e |
In the following table, I linked up 25 Aayaat, where according to the belief of variant readings, there are alleged variations even in the Quoted Communication of ALLAH Quoted by Himself in The Qur'an, where alarmingly, according to the narrative of the variant promoter celebrity scholars of today, whether directly or indirectly implied by them, and their followers (usually ignorantly), ALLAH Himself Authorized different readings in which His Own Words in the same context Quoted by Himself differ. ALLAH is Far Exalted Above and Absolutely Free From this baseless allegation.
| Reference | Arabic | English |
|---|---|---|
| 2:38 | .2.38.a | .2.38.e |
| 2:58 | .2.58.a | .2.58.e |
| 3:81 | .3.81.a | .3.81.e |
| 3:195 | .3.195.a | .3.195.e |
| 5:115 | .5.115.a | .5.115.e |
| 5:119 | .5.119.a | .5.119.e |
| 6:94 | .6.94.a | .6.94.e |
| 7:25 | .7.25.a | .7.25.e |
| 7:38 | .7.38.a | .7.38.e |
| 7:144 | .7.144.a | .7.144.e |
| 7:157 | .7.157.a | .7.157.e |
| 8:9 | .8.9.a | .8.9.e |
| 11:46 | .11.46.a | .11.46.e |
| 15:41 | .15.41.a | .15.41.e |
| 16:27 | .16.27.a | .16.27.e |
| 19:9 | .19.9.a | .19.9.e |
| 20:13 | .20.13.a | .20.13.e |
| 20:39 | .20.39.a | .20.39.e |
| 20:69 | .20.69.a | .20.69.e |
| 23:27 | .23.27.a | .23.27.e |
| 23:67 | .23.67.a | .23.67.e |
| 38:84 | .38.84.a | .38.84.e |
| 40:46 | .40.46.a | .40.46.e |
| 40:60 | .40.60.a | .40.60.e |
| 44:49 | .44.49.a | .44.49.e |
In the following table, I linked up 160 Aayaat, where according to the belief of variant readings, there are alleged variations even in various quoted communications etc., Quoted by ALLAH in The Qur'an, where alarmingly, according to the narrative of the variant promoter celebrity scholars of today, whether directly or indirectly implied by them, and their followers (usually ignorantly), ALLAH Himself Authorized different readings in which various quoted communications etc. Quoted by ALLAH in The Qur'an are in the same context but differ. ALLAH is Far Exalted Above and Absolutely Free from this baseless allegation.
In the following table, I linked up 239 Aayaat of The Qur'an, where some of the alleged variant readings of The Qur'an change the verb form.
In the following table, I linked up 104 Aayaat of The Qur'an, where some of the alleged variant readings of The Qur'an change active to passive or passive to active.
In the following table, I linked up 181 Aayaat of The Qur'an, where some of the alleged variant readings of The Qur'an change the case ending or I'rab.
In the following table, I linked up 150 Aayaat of The Qur'an, where some of the alleged variant readings of The Qur'an, add, remove, or change a long vowel, and thus the Word's pattern is changed.
In the following table, I linked up 249 Aayaat of The Qur'an, where some of the alleged variant readings of The Qur'an change a vowel or vowels, and thus the Word's pattern is changed.
In the following table, I linked up 250 Aayaat, where some of the alleged variant readings of The Qur'an, change the tense, pronoun, perfect suffix or imperfect prefix etc.
In the following table, I linked up 408 Aayaat of The Qur'an, where Hafs from Asim differs from Shu'bah from Asim. With all due respect, the baseless claim of the celebrity scholars, that there is only 1 so called mutawaatir Qira'at of Asim involved here, and Hafs from Asim and Shu'bah from Asim are just 2 Riwaayahs (Riwaayataan) (with so called sahih isnad) for the same so called mutawaatir Qira'at, is completely exposed for anyone who has not yet shut down his reasoning and intellect (I can't do anything about those fans, who are impressed by follower count more than the evidences presented). Note that the celebrity scholars didn't claim that there were 2 Qira'at from Asim, and Hafs is Rawi for 1 Qira'at and Shu'bah is Rawi for the 2nd Qira'at, instead their claim implied that the Qira'at of Asim is a mutawaatir Qira'at with 408 or even more differences in only the direct Riwaayat for Asim's Qira'at by Hafs and Shu'bah. Anyway, since Hafs followed The Qur'an, in each and every case of difference between Hafs and Shu'bah, Hafs is correct.
In the following table, I linked up 117 Aayaat, where Hisham from Ibn Amir, differs from Ibn Zekwan from Ibn Amir.
In the following table, I linked up 97 Aayaat, where Qumbul from Ibn Kathir, differs from Al-Bazzi from Ibn Kathir.
In the following table, I linked up 40 Aayaat, where Warsh from Nafi', differs from Qaloon from Nafi'.
| Reference | Arabic | English |
|---|---|---|
| 2:189 | .2.189.a | .2.189.e |
| 2:271 | .2.271.a | .2.271.e |
| 3:49 | .3.49.a | .3.49.e |
| 3:154 | .3.154.a | .3.154.e |
| 4:15 | .4.15.a | .4.15.e |
| 4:58 | .4.58.a | .4.58.e |
| 4:154 | .4.154.a | .4.154.e |
| 7:74 | .7.74.a | .7.74.e |
| 7:188 | .7.188.a | .7.188.e |
| 9:37 | .9.37.a | .9.37.e |
| 9:99 | .9.99.a | .9.99.e |
| 10:35 | .10.35.a | .10.35.e |
| 10:87 | .10.87.a | .10.87.e |
| 15:82 | .15.82.a | .15.82.e |
| 16:68 | .16.68.a | .16.68.e |
| 16:80 | .16.80.a | .16.80.e |
| 19:74 | .19.74.a | .19.74.e |
| 22:15 | .22.15.a | .22.15.e |
| 22:29 | .22.29.a | .22.29.e |
| 24:27 | .24.27.a | .24.27.e |
| 24:29 | .24.29.a | .24.29.e |
| 24:36 | .24.36.a | .24.36.e |
| 24:61 | .24.61.a | .24.61.e |
| 26:115 | .26.115.a | .26.115.e |
| 26:149 | .26.149.a | .26.149.e |
| 27:52 | .27.52.a | .27.52.e |
| 29:41 | .29.41.a | .29.41.e |
| 29:66 | .29.66.a | .29.66.e |
| 33:13 | .33.13.a | .33.13.e |
| 33:33 | .33.33.a | .33.33.e |
| 33:34 | .33.34.a | .33.34.e |
| 33:53 | .33.53.a | .33.53.e |
| 36:49 | .36.49.a | .36.49.e |
| 37:17 | .37.17.a | .37.17.e |
| 43:33 | .43.33.a | .43.33.e |
| 43:34 | .43.34.a | .43.34.e |
| 46:9 | .46.9.a | .46.9.e |
| 56:48 | .56.48.a | .56.48.e |
| 59:2 | .59.2.a | .59.2.e |
| 65:1 | .65.1.a | .65.1.e |
In the following table, I linked up 12 Aayaat, where Ad-Doury from Abu Amr, differs from As-Sousy from Abu Amr.
| Reference | Arabic | English |
|---|---|---|
| 2:67 | .2.67.a | .2.67.e |
| 2:93 | .2.93.a | .2.93.e |
| 2:128 | .2.128.a | .2.128.e |
| 2:260 | .2.260.a | .2.260.e |
| 2:268 | .2.268.a | .2.268.e |
| 3:80 | .3.80.a | .3.80.e |
| 3:81 | .3.81.a | .3.81.e |
| 4:58 | .4.58.a | .4.58.e |
| 4:153 | .4.153.a | .4.153.e |
| 7:143 | .7.143.a | .7.143.e |
| 41:29 | .41.29.a | .41.29.e |
| 52:32 | .52.32.a | .52.32.e |
For more differences between the Riwaayataan from each Qira'at, click the following links, and see the unique usage examples for each Riwaayah. Use Surah drop down to select the Surah, and Ayah dropdown to select the Ayah, and see the details.
حفص عن عاصم and شعبة عن عاصم
قالون عن نافع and ورش عن نافع
البزي عن ابن كثير and قنبل عن ابن كثير
الدوري عن أبي عمرو and السوسي عن أبي عمرو
هشام عن ابن عامر and ابن ذكوان عن ابن عامر
خلف عن حمزة and خلاد عن حمزة
أبو الحارث عن الكسائي and الدوري عن الكسائي
In the following table, I linked up 2107 Aayaat of The Qur'an, where the alleged variant readings differ from The Qur'an in varying degrees. Click the below button to toggle the display of this big table:
Also see اليسرى فى تيسير القراءات العشر الصغرى
OR Read it online
Also see الجدول المفصل في القراءات العشر Part 1, Part 2
Also see:
History of The Qur'anic Text
Revisiting the Collection and Transmission History of the Qur’an by Dr. Shehzad Saleem
20 topic series .
This is a multi lecture series by Dr Shehzad Saleem. He has attempted to critically evaluate the traditional narratives and accounts and tried to re-construct the history of the Qur’an on the basis of established historical sources.
He has also written a detailed (nearly) ~1300 page book on the same issue named History of the Qur'an: A Critical Study
You may also check his:
PHD Thesis : Collection of The Qur'an : A Critical and Historical Study of Al-Farahi's view
PDF Download
Language and its usage comes first, and grammar is derived later. Language and its usage is primary, grammar is secondary. Language and its usage is master, grammar is slave. The concept of using grammar to prefer some alleged variant reading over The Qur'an for any Ayah, is madness. Which grammar do you use to choose some other reading over The Qur'an for any Ayah? Arabic Grammar of Kufa or Arabic Grammar of Basra or Arabic Grammar of Baghdad etc. If grammar is so authoritative and absolute, why so many schools of grammar? Why the differences between the different grammarians from even the same school of grammar?
Radiocarbon Dating uses some unverifiable guesses and assumptions. Don't fall for this bluff. There is no way to accurately date manuscripts now without guessing some factors (and this is made even more complicated in manuscripts, since material being dated is complex, including the types of material used to write on, the types of material used for writing, the atmosphere and surroundings and unknown contacting objects for the manuscripts through the ages, and also, whether the manuscripts have remained at the same place or have moved from country to country during conquests and travels etc.). Guessing is speculation and speculation is of no use in the face of The Truth and Content itself is enough to prove The Truth.
Some videos exposing guesses used in Radiocarbon Dating : video 1, video 2.
Quranic Aayaat that may be used to refute the variant readings narrative of the celebrity scholars:
(For now I am only linking the references. If I allocate sufficient time again to this post, inshaALLAH these may be sorted in a better way and I may add headings and brief discussions InshaALLAH!).
Quran 15:9, Quran 41:41-42.
Quran 75:16-19.
Quran 4:82.
Quran 18:1, Quran 39:28.
Quran 6:115, Quran 10:64, Quran 18:27, Quran 48:15, Quran 50:29.
Quran 2:75, Quran 4:46, Quran 5:13, Quran 5:41, Quran 3:78, Quran 4:46.
Quran 10:38, Quran 11:13, Quran 17:88.
Quran 19:97, Quran 44:58, Quran 54:32, Quran 54:40.
Quran 36:69, Quran 44:2-3.
Quran 33:6, Quran 43:1-4, Quran 52:1-3, Quran 56:77-81, Quran 80:11-16, Quran 85:21-22, Quran 98:1-4.
Quran 11:1, Quran 22:52-53, Quran 41:3.
Quran 16:103, Quran 41:44, Quran 42:7, Quran 46:12.
Quran 10:15, Quran 17:73, Quran 25:32.
Quran 26:192-193, Quran 69:40-43, Quran 69:51, Quran 86:13-14.
Quran 87:6-9.
Quran 41:40.
Moreover, apparently, it is not the Sunnah of ALLAH to Reveal or Speak shape-shifting or meaning-shifting Words, as alleged by the variant readings narrative:
Quran 33:62, Quran 35:43, Quran 48:23, Quran 17:77, Quran 87:18-19, Quran 20:133.
Moreover, even the number of Aayaat differ from 1 alleged variant reading to the other.
According to the standard celebrity scholar narrative, there are at least 20 variant readings of The Quran and according to the same celebrity scholars, the following Hadiths are sahih and authentic, which would imply about 40 Quran recitations during a month and requires at least 1.33333 complete Quran recitations per day in terms of amount of recitation.
Riyad us Salihin: 686.
Bukhari: 3623.
Muslim: 2450b.
Bukhari :4998.
Mishkat :2099.
Muslim :2450c.
According to the standard celebrity scholar narrative, there are at least 20 variant readings of The Quran, none of which can be rejected, and the Hadiths, inspired by which, they are promoting the 20 or more variant readings, clearly and unambiguously mention 7 modes of recitation, and the celebrity scholars failed to pinpoint these 7 recitations and different scholars are coming up with different explanations created out of thin air mostly, as they cannot provide an Ayah or a Hadith mandating 20 or more authorized variant readings and they have failed to reduce 20 to 7, and are so far benefiting from the gullibility of the masses, as far as this worldly life is concerned. Have some fear for your Hereafter!
7 Ahruf Ahaadith or Hadiths.
Below are some specific examples of the same i.e. the Hadiths specifically mentioning 7 recitations. The variant readings are also allegedly recitations but 20 instead of 7 and celebrity scholars failed miserably to pinpoint the 7 authorized recitations according to these Ahaadith and declare 13 or any others as rejected recitations, as Hadiths allow no more than 7 recitations and The Quran allows no more than 1 recitation.
Bukhari: 3219, Bukhari: 4991, Muslim: 819a, Abu Dawud: 1477, Abu Dawud: 1478, Nasai: 941, Muslim: 821a, Mishkat: 2213 .
Sample discussion for 1 Aayah:
ALLAH is The Preserver of The Quran i.e. The Entire Quran is Preserved and Protected by ALLAH.
Quran 15:9.
vs
Variant readings standard celebrity scholar narratives' allegation on The Quran and its Preservation = The Quran was revealed in 7 Ahruf and 6 Ahruf can no longer be traced (apparent view of Fadel Soliman, based on his discussion on a youtube video, he also wrote the Bridges' translation along with his team) or that more than 1 of the 7 Ahruf can be found in an alleged variant reading i.e. the alleged variant readings are made up of selections from multiple Ahruf (apparent view of Farid based on his youtube video, i.e. 27-1 i.e. 127 combinations possible mathematically according to this genius?? solution, as he is by no means restricting the allowed recitations to 7). What may be expected from Muhammad Hijab on this issue, whose discussion with Yasir Qadhi on Youtube, played a key role in promoting the variant readings discussion? Here's a hint and here are some Aayaat from The Quran : Quran 53:59-62. Also see this post that may help in digging a bit deeper on what the celebrity scholars are actually upto in this variant readings issue, from variant readings defenders' perspective: Clarification on the Ahruf and Qiraa’aat of the Qur’an: ibn Hajr.
The assumption of a so called Uthmani Mushaf without vowel signs or dots i.e. a shape-shifting and recitation-shifting text, as the base is baseless. Because no dotless and vowel-less book was sent from the Heaven to the Earth, but The Quran was revealed via recitation and with recitation the Quran is Revealed Dot by Dot and Letter by Letter and Vowel by Vowel and is Preserved in The Same Way. Use some common sense and ponder on The Quran.
Note that different contradicting views of celebrity scholars were provided in this post. The contradiction is in the views of the celebrity scholars themselves. When 7 in 14 and 14 in 7, or 10 in 20 and 20 in 10 starts getting exposed, a celebrity scholar may shift to 1 Ahruf only and 20 or +recitations within this 1 Ahruf, or a celebrity scholar may create the assumption that the variant readings are made from selections from multiple Ahruf. Exactly 7 recitations (nothing more and nothing less) is a requirement of the Hadiths believed by these celebrity scholars, while 20 recitations has no basis in Hadiths even, not even Da'eef Hadiths.
Falsehood like the variant readings narrative cannot defend itself. Reminds me of the following Aayaat:
Quran 6:142-145.