Does the Qur’an support the warsh recitation? (hafs vs. warsh)

Does the Qur’an support the warsh recitation? (hafs vs. warsh)

89:3 And the even and the odd,

(The Qur’an has 114 Chapters. The sum of chapters’ numbers in Hafs is 6,555. The total number of Verses in Hafs is 6,236. When it is added each Chapter’s number with its Verses’ total, the sum of the odd results is 6,555. That’s the same number than the sum of chapters’ numbers: 6,555. And when it is added each Chapter’s number with its Verses’ total, the sum of the even results is 6,236; that’s the same number than the total number of Verses in Hafs: 6,236. So, in Hafs the numbers match)(In regard to Warsh, when it is added each Chapter’s number with its Verses’ total, the sum of the odd results is 6,159, while the sum of chapters’ numbers in Warsh is 6,555, so the numbers do not match in Warsh. And when it is added each Chapter’s number with its Verses’ total, the sum of the even results is 6,610, while the total number of verses in Warsh is 6,214, so the numbers do not match in Warsh)(The conclusion is that Hafs is the correct one)(The result in Hafs is not a coincidence, but there was a purpose to make it so; the even results are 57, and the odd results are 57; and also, if someone was to add or subtract a verse, then an odd number would be even, or an even number would be odd, then the whole analysis in this article would be wrong)(Allah knows best)

See calculations in this article: Even and odd numbers in the Qur’an

https://aqtthq.blogspot.com.es/2017/12/even-and-odd-numbers-in-quran.html

(If the results of the sum “Chapter+Verse” are divided into duplicate and unique numbers, instead of even and odd numbers, we can obtain the golden ratio. It also proves that Hafs is the correct one, because it is obtained according to the number of Verses in Hafs (6,236), on the other hand, the total number of verses in Warsh is 6,214)(According to the article “What is the golden ratio?” in “canva(dot)com”, “The Golden Ratio exists when a line is divided into two parts and the longer part (a) divided by the smaller part (b) is equal to the sum of (a) + (b) divided by (a), which both equal 1.618”)(In the Qur’an, if the results of “Chapter+Verse” are divided into duplicate and unique numbers, the sum of duplicate numbers is 7906, and the sum of unique numbers is 4885; the division of these two numbers is the golden ratio = 7906 / 4885 = 1.618; and the sum of these two numbers, divided by the larger number is also the golden ratio = (7906 + 4885) / 7906 = 1.618)(So, the number of Verses (and Chapters) in Hafs is the correct one: 6,555 + 6,236 = 7906 + 4885 = 12,791)(12,791 is a prime number, while the result of 6,555 + 6,214 (Warsh) is not prime)(Allah knows best)

See calculations in this article: Golden ratio in the Qur’an?

https://aqtthq.blogspot.com/2018/09/golden-ratio-in-quran.html

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30:22 And among His Signs is the creation of the heavens and the earth, and the diversity of your languages and your colors. Indeed, in that are surely Signs for those of knowledge (‘alimina).

(Verse 30:22, in Hafs, says ‘alimina/those of knowledge, while in Warsh, it says ‘alamina/worlds)(Hafs is the correct one because is supported by the previous and next verses: 30:21, 30:23-24, 30:28 and 30:37; and it is also supported by Verses 2:164, 3:190-191, 10:5, 6:97 and 45:4, because, in these cases, when “Signs” and the creation are mentioned together, it is in the context of something that requires knowledge, understanding, reflecting, using intellect, using reason, and so)(Allah knows best)

30:21 And among His Signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed love and mercy between you. Indeed, in that are surely Signs for a people who reflect.

30:23 And among His Signs is your sleep by night and the day your seeking of His Bounty. Indeed, in that surely are Signs for a people who listen. 30:24 And among His Signs, He shows you the lightning (causing) fear and hope, and He sends down water from the sky, and therewith gives life to the earth after its death. Indeed, in that surely are Signs for a people who use intellect.

30:28 He sets forth to you an example from yourselves. Do you have among those whom your right hands possess any partners in what We have provided you so that you are equal therein, you fear them as you fear each other? Thus We explain the Verses for a people who use reason.

30:37 Do they not see that Allah extends the provision for whom He wills and straitens (it). Indeed, in that are surely Signs for a people who believe.

2:164 Indeed, in the creation of the heavens and the earth, and alternation of the night and the day, and the ships which sail in the sea with that which benefits people, and what Allah sent down from the sky of water, giving life thereby to the earth after its death, and dispersing therein of every moving creature, and directing the winds and the clouds controlled between the sky and the earth, surely are Signs for a people who use their intellect.

3:190 Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are surely Signs for men of understanding. 3:191 Those who remember Allah standing, and sitting and on their sides and they reflect on the creation of the heavens and the earth, "Our Lord, You have not created this in vain. Glory be to You, so save us from the punishment of the Fire.

10:5 He is the One Who made the sun a shining light, and the moon a (reflected) light and determined for it phases, that you may know the number of years and the count (of time). Allah has not created that except in truth. He explains the Signs for a people who know (ya’lamuna)

6:97 And He is the One Who made for you the stars, that you may guide yourselves with them in the darkness of the land and the sea. Certainly, We have made clear the Signs for a people (who) know (ya’lamuna).

45:4 And in your creation and what He disperses of the moving creatures are Signs for a people who are certain.

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33:68 Our Lord, give them double punishment and curse them with a great (kabiran) curse."

(Verse 33:68 says “kabiran/great” in Hafs, while it says “kathiran/many” in Warsh)(Hafs is the correct one, because the word “curse” is mentioned as a “single” curse in the Qur’an (38:78, 2:161). So, “quantity” is not specified in the word “curse”. On the other hand, “great” is used with words like “punishment” (25:19), which is also mentioned as “single” in the Qur’an, e.g. “My Punishment” (22:44))(Allah knows best)

38:78 And indeed, upon you is My curse until the Day of Judgment."

2:161 Indeed, those who disbelieve and die while they (were) disbelievers, upon them is the curse of Allah, and the Angels, and the mankind, all together.

25:19 "So verily, they deny you in what you say, so you are not able to avert or help." And whoever does wrong among you, We will make him taste a great (kabiran) punishment.

22:44 And the inhabitants of Madyan. And Moses was denied, so I granted respite to the disbelievers, then I seized them, and how was My punishment.

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43:19 And they made the Angels, who are themselves slaves (‘ibadu) of the Most Gracious, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.

(Verse 43:19 says “’ibadu/slaves” in Hafs, while it says “ind/with” in Warsh)(In Warsh, “with” implies that the point is that they made the Angels “close in position”, females. While in Verses 37:150-151, making any Angel female is something false in general, not just those close in position. But it can be objected that Warsh is not wrong, because the Verses of the Qur’an complement each other, so mentioning a party of Angels is not wrong in itself, or it doesn’t exclude other Angels in itself)(In regard to Hafs, the use of the word “slaves” implies that Verse 43:19 is not only about making Angels females, but also about “slaves”, who, according to the context, are not to be worshiped (43:15, 43:20). And the word “slave” itself in Verse 43:19 also implies that they are not to be worshiped. Verse 43:15 tells about slaves whose they attribute a portion. And Verse 43:20 mentions the word “worshiped them”, referring to those Angels mentioned in Verse 43:19. So, Verse 43:20 says, “we would not have worshiped them” (the slaves), and the reason for saying that is previously mentioned or explained in Verse 43:19, you can’t worship those who are themselves slaves. So, according to the context, Hafs is the correct one)(Verse 3:80 confirms that people is likely to take the Angels as lords. And Verse 43:19 might also be complemented/supported by Verse 17:40, “and He has taken from (among) the Angels daughters? Indeed, you surely say a grave word”. So, “slaves” in Hafs sounds the correct one, because that word directly opposes those who claim partnership between God and so-called “female”/daughter angels)(Allah knows best)

3:80 And he will not order you to take the Angels, and the Prophets as lords. Would he order you to disbelief after you (have become) Muslims?

43:20 And they say, "If the Most Gracious had willed, we would not have worshiped them." They do not have any knowledge about that. They do nothing but lie.

43:15 But they attribute to Him from His slaves a portion. Indeed, man surely is clearly ungrateful. 43:16 Or has He taken daughters out of what He has created, and He has chosen sons for you.

37:149 Then ask them, "Does your Lord (have) daughters while for them are sons?" 37:150 Or did We create the Angels females while they were witnesses? 37:151 No doubt, indeed, their falsehood they say,

19:88 And they say, "The Most Gracious has taken a son." 19:89 Verily, you have put forth an atrocious thing. 19:90 The heavens are almost torn therefrom, and the earth splits asunder and the mountains collapse in devastation. 19:91 That they invoke to the Most Gracious a son. 19:92 And it is not appropriate for the Most Gracious that He should take a son. 19:93 There is none in the heavens and the earth but will come to the Most Gracious as a slave.

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72:20 Say (qul), "Only I call upon my Lord, and I do not associate anyone with Him."

(Verse 72:20 says “qul/say” in Hafs, while it says “qala/he said” in Warsh)(Hafs is the correct one because is supported by the next Verses (72:21-22). The verb is in the present tense, not past)(Allah knows best)

72:21 Say (qul), "Indeed, I do not possess for you any harm and nor right path."

72:22 Say (qul), "Indeed, no one can protect me from Allah, nor can I find any refuge besides Him.

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2:80 And they say (waqalu), "Never will the Fire touch us except for a numbered days." Say (qul), "Have you taken a covenant from Allah, so Allah will never break His Covenant? Or do you say against Allah that which you do not know?"

(Another proof that “qul/say” in Hafs is correct (72:20), while “qala/he said” in Warsh is incorrect, is that, the imperative verb “say” occurs 332 times in Hafs, and “they say/said” also occurs 332 times in Hafs; so the numbers match in Hafs, but do not match in Warsh because Verse 72:20 in Warsh mentions “he said” instead of “say”, so it does not occur 332 times)(See the commentary about Verse 2:80 in the link below “Similar words in the Qur’an”, in which I tell some considerations in order to count these Verbs, so that “say” and “they say/said” really occur 332 times each one)(Allah knows best)

See the commentary about Verse 2:80 on the article “Similar words in the Qur’an”:

http://aqtthq.blogspot.com.es/2016/04/what-does-quran-say-about-jews.html

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2:125 And when We made the House a place of return for mankind and security and "Take (wa-ittakhidhu) the standing place of Abraham, as a place of prayer." And We made a covenant with Abraham and Ishmael, "Purify My House for those who circumambulate, and those who seclude themselves for devotion and prayer and those who bow down and those who prostrate.”

(Verse 2:125 says “wa-ittakhidhu” (and take) in Hafs, while in Warsh it is “wa-takhazu” (and they have taken))(“And take” in Hafs is a command/order, while “and they have taken” in Warsh is like a historical fact/observation. According to the context, Hafs is the correct one because, similarly, there is another order/command in this Verse, in the next sentence, “purify My House for those who circumambulate...”, so because there are two commands in the Verse, then “and take” (Hafs) is in line with the whole Verse, instead of a historical observation (Warsh). On the other hand, the House was made a place of return for mankind by saying a command/order, “take the standing place of Abraham”, while “they have taken” in Warsh is not in accordance with the context, because the Verse says “when”, which indicates time, and that time occurs when the command is done, rather than indicating an uncertain time, or no time (Warsh), after “when” is mentioned. And a command also tells “how” was it made: by commanding it, but Warsh wouldn’t tell how was it made, while that’s what the Verse is about, rather than about saying an historical fact about people (Warsh))(Notice that, similarly, in the same Verse (2:125), one sentence says “and We made a covenant with Abraham”, another sentence indicates “how” that covenant was made: by saying “Purify My House for those who circumambulate...”)(So, Hafs is in line with the context of the Verse)(Allah knows best)

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3:146 And how many a Prophet fought (qatala); with him were many religious scholars. But they did not lose heart for what befell them in the way of Allah, nor did they weaken or give in. And Allah loves the patient ones. 3:147 And their words were not except that they said, "Our Lord, forgive our sins and our excesses in our affairs and make our feet firm and give us victory over the disbelievers."

(Verse 3:146 in Hafs is “qatala” (fought). In Warsh it is “qutil” (were killed). Hafs is the correct one because according to the context, the Verse says “but they did not lose heart” and “their words were not except” and “give us victory over the disbelievers”. So, “were killed” in Warsh implies that the Prophet and those with him were killed, but according to the context they were not killed when they ask for victory, so they are fighting and they are invoking God, so Hafs is correct because “...fought with him were...” implies that they fought by his side, so they were able to ask for victory and so)(In other words, according to the context, they fought “but they did not lose heart”, “nor did they weaken or give in”, so they were alive, able to fight, rather than being killed)(Allah knows best)

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2:139 Say, "Do you argue with us about Allah while He is our Lord and your Lord? And for us are our deeds, and for you are your deeds. And we are sincere to Him. 2:140 Or do you say (taquluna) that Abraham and Ishmael and Isaac and Jacob and the descendants were Jews or Christians?" Say, "Are you more knowing or is Allah?" And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do.

(Verse 2:140 in Hafs is “taquluna” (you say), and in Warsh it is “yaquluna” (they say). Hafs is the correct one because according to the context, the sentence starts in Verse 2:139 “do you argue...” and then there is a second question “or do you say that...”. So, it began using “you”)(Allah knows best)

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2:259 Or like the one who passed by a township, and it (had) overturned on its roofs. He said, "How (will) Allah bring this to life after its death?" Then he was made to die (by) Allah for one hundred years, then He raised him. He said, "How long (have) you remained?" He said, "I remained for a day or part of a day." He said, "Nay, you (have) remained for one hundred years. Then look at your food and your drink, (they had) not changed with time, and look at your donkey, and We will make you a sign for the people. And look at the bones, how We raise them (nunshizuha), then We cover them with flesh." Then when (it) became clear to him, he said, "I know that Allah is All-Powerful over everything."

(Verse 2:259 in Hafs is “nunshizuha” (We raise them). In Warsh it is “nunshiruha” (We spread them))(Hafs is the correct one because the root “N-SH-Z” means elevated that it becomes seen and apparent and noticeable, so, according to the context, the Verse says “look at the bones”, so they “become seen” which is the literal meaning of “N-SH-Z”)(Allah knows best)

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3:81 And when Allah took the covenant of the Prophets, "Certainly, whatever I have given you (ataytukum) of the Book and the wisdom, then there comes to you a Messenger confirming that which is with you, you must believe in him and you must help him." He said, "Do you affirm and take on that (condition) My Covenant?” They said, "We affirm." He said, "Then bear witness, and I (am) (wa-ana) with you among the witnesses."

(Verse 3:81 in Hafs is “ataytukum” (I have given), while in Warsh it is “ataynakum” (We have given))(Hafs is the correct one because according to the context, Verse 3:81 mentions “I” two times (“I have given” and “and I”), and in both cases “I” is “God”)(Allah knows best)

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6:96 (He is the) Cleaver of the daybreak and He (has) made (waja’ala) the night for rest and the sun and the moon for reckoning. That is the ordaining of the All-Mighty, the All-Knowing.

(Verse 6:96 in Hafs is “waja’ala” (and made). In Warsh it is “wa jaAl” (and makes). Hafs is the correct one because other Verses in the Qur’an use the verb tense “made” in regard to “sun”, “moon” and “night” (Verses 10:5, 10:67, 25:47, 25:62, 28:71, 28:73, 40:61, 71:16). While “makes” in Warsh is not supported)(Allah knows best)

10:5 He is the One Who made (ja’ala) the sun a shining light, and the moon a (reflected) light and determined for it phases, that you may know the number of years and the count (of time). Allah has not created that except in truth. He explains the Signs for a people who know.

10:67 He is the One Who made (ja’ala) for you the night that you may rest in it and the day giving visibility. Indeed, in that surely are Signs for a people who listen.

25:47 And He is the One Who made (ja’ala) the night for you as a covering and sleep a rest and made (waja’ala) the day a resurrection.

25:62 And He is the One Who made (ja’ala) the night and the day in succession for whoever desires to remember or desires to be thankful.

28:71 Say, "Have you seen if Allah made (ja’ala) the night continuous for you till the Day of Resurrection, who (is the) god besides Allah who could bring you light? Then will you not hear?"

28:73 And from His Mercy He made (ja’ala) for you the night and the day, that you may rest therein and that you may seek from His Bounty, and so that you may be grateful.

40:61 Allah is the One Who made (ja’ala) for you the night that you may rest in it, and the day giving visibility. Indeed, Allah is Full of Bounty to the people, but most of the people are not grateful.

71:16 And made (waja’ala) the moon therein a light and made the sun a lamp?

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7:57 And He is the One Who sends the winds (as) glad tidings (bush’ran) before His Mercy, until, when they have carried heavy clouds, We drive them to a dead land then We send down water therein then We bring forth from it all (kinds) of fruits. Thus We will bring forth the dead so that you may take heed.

(Verse 7:57 in Hafs is “bush’ran” (glad tidings). In Warsh it is “nushra” (to disperse). Hafs is the correct one because it is supported by Verse 25:48 in which the sentence is exactly the same in both Verses (from the word “winds” to the word “Mercy”). Regardless of Verse 77:3 proves that “nashirati” is used in regard to “winds” in the Qur’an, but Verse 25:48 makes clear that Hafs is the correct one)(Allah knows best)

25:48 And He is the One Who sends the winds (as) glad tidings (bush’ran) before His Mercy, and We send down pure water from the sky.

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7:144 He said, "O Moses, indeed, I have chosen you over the people with My Messages (birisalati) and with My words. So take what I have given you and be among the grateful."

(Verse 7:144 in Hafs is “birisalati” (My Messages). In Warsh it is “birisalati (singular)” (My Message))(Hafs is the correct one because according to the context of Verse 7:144, “My Words” is also mentioned in plural. And other Verses confirm that a single Messenger can convey “Messages” (7:62 (Noah), 7:68 (Hud), 7:93 (Shu’ayb), 72:23 (Muhammad))(Allah knows best)

7:62 I convey to you the Messages (risalati) of my Lord and I advise you, and I know from Allah what you do not know.

7:68 I convey to you the Messages (risalati) of my Lord and I am a trustworthy adviser to you.

7:93 So he turned away from them and said, "O my people, verily, I (have) conveyed to you the Messages (risalati) of my Lord and advised you. So how could I grieve for a people (who are) disbelievers?"

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9:37 Indeed, the postponing is an increase in disbelief by which (bihi) are led astray (yudallu) those who disbelieve. They make it lawful one year and make it unlawful (another) year, to adjust the number which Allah has made unlawful and making lawful what Allah has made unlawful. The evil of their deeds is made fair-seeming to them. And Allah does not guide the disbelieving people.

(Verse 9:37 in Hafs is “yudallu” (misguided by). In Warsh it is “yadillu” (misguide with). Hafs is the correct one because another translation of the sentence is “those who disbelieve are led astray by it”. “Yudallu” in Hafs is passive. According to the context the verb would be passive because, in Arabic, the sentence begins with the verb, so “yudallu” starts a new sentence, and “by which/it” is after the verb (“yudallu bihi”) in Arabic. So, the second sentence suffers the consequence of the first sentence “the postponing is an increase in disbelief”)(Allah knows best)

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10:2 Is it a wonder for mankind that We revealed to a man from (among) them that, "Warn mankind and give glad tidings to those who believe that for them (will be) a respectable position near their Lord?" The disbelievers said, "Indeed, this (hadha) is surely an obvious magician (lasahirun)."

(Verse 10:2 in Hafs is “lasahirun” (magician), while in Warsh it is “lasihr” (magic). Hafs is the correct one because according to the context “is it a wonder for mankind that We revealed to a man”, so it is about “man” (a magician). While other Verses in which “obvious magic” or “magic” is mentioned, it does not refer to “man”, in the context, but refers to “clear evidences” (61:6) or refers to “the truth” (10:77 and 34:43). On the other hand, other Verses support that “hadha” (this) can be used for “magician”: (26:34, 38:4, 7:109), just like in Verse 10:2)(Allah knows best)

26:34 He said to the chiefs around him, "Indeed, this (hadha) is surely a learned magician.

38:4 And they wonder that there has come to them a warner from themselves. And the disbelievers said, "This (hadha) is a magician, a liar.

7:109 The chiefs of the people of Pharaoh said, "Indeed, this (hadha) is surely a learned magician.

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10:33 Thus the Word (kalimatu) of your Lord is proved true upon those who defiantly disobeyed, that they (will) not believe. … 10:96 Indeed, those on whom has become due the Word (kalimatu) of your Lord will not believe.

(Verses 10:33 and 10:96 in Hafs say “kalimatu” (Word), while in Warsh it is “kalimAt” (Words). Hafs is the correct one because, in Verse 10:33, the Word proved true is “that they (will) not believe”, so it is a specific matter/context. Verse 10:96 has also the same or similar context. Other Verses support that “Word” is singular in regard to “belief” or “disbelief”, in this specific context (14:27, 36:7). But there are no other verses supporting “Words” in Warsh, in that context, but in a completely different context, for example “they distort words” (5:41))(Allah knows best)

14:27 Allah keeps firm those who believe, with the firm word, in the life of the world and in the Hereafter. And Allah lets go astray the wrongdoers. And Allah does what He wills.

36:7 Certainly, the word (has) proved true upon most of them, so they do not believe.

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2:85 Then you are those who kill yourselves and evict a party of you from their homes, you support one another against them in sin and transgression. And if they come to you as captives, you ransom; while their eviction was forbidden to you. So do you believe in part of the Book and disbelieve in part? Then what should be the recompense for those who do so among you, except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the most severe punishment? And (wa) Allah is not unaware of what you do (ta’maluna).

(Verse 2:85 in Hafs is “you do / ta’maluna”, while in Warsh is “they do”. Hafs is the correct one because the Verse is addressed to “you”, so the Verse uses the second person, 8 times (7 times in Warsh), while the third person is used once (twice in Warsh). The sentence “they will be sent back...” uses “they” instead of “you”, because it starts saying “then what should be the recompense for those who do so among you”, so there is a distinction/differentiation among/within “you” in this sentence; so only “they” (among you), those who do that, will be punished, not “you” (all of you))(Another point is that “wa” (and) indicates a new sentence, which might not be related to the previous sentence)(Allah knows best)

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15:8 We do not send down the Angels except with the truth; and then they would not be given respite.

(Verse 15:8 in Hafs is “We do not send down”, while in Warsh is “they do not come down”. Hafs is the correct one, because, according to the previous and next Verses, the context is about God sending down, instead of the Angels themselves coming down (on their own). Other verses confirm that God sends Angels or Angels are sent down (23:24, 17:95, 25:21, 25:25, 3:124, 33:9, 41:14, 6:111, 9:26, 16:2))(Allah knows best)

15:7 Why do you not bring to us the Angels, if you are of the truthful?"

15:9 Indeed, We have sent down the Reminder, and indeed, We are surely its Guardians.

(God is a Guardian over the Qur’an (15:9). The Qur’an has been preserved. Co-existing with other scriptures does not mean that the Qur’an was not preserved)(Allah knows best)

15:10 And certainly We (had) sent before you in the sects of the former (people).

23:24 But the chiefs of his people who disbelieved said, "This is not but a man like you, he wishes to assert (his) superiority over you, and if Allah had willed surely He (would have) sent down Angels. We (have) not heard of this from our forefathers.

17:95 Say, "If there were Angels on the earth walking securely, surely We (would) have sent down to them from the heaven an Angel (as) a Messenger."

Etc.

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42:30 And (wa) whatever misfortune befalls you, (it is because) of what your hands have earned. But He pardons much.

(Verse 42:30 in Hafs is “And whatever”, while in Warsh is “Whatever”. Hafs is the correct one, because, according to the previous and next verses, these Verses begin with “and” (42:25, 42:26, 42:27, 42:28, 42:29, 42:31, 42:32))(Allah knows best)

42:25 And (wa) He is the One Who accepts repentance of His slaves and pardons evil, and He knows what you do.

42:26 And (wa) He answers those who believe and do righteous deeds and increases (for) them from His Bounty. And the disbelievers - for them (will be) a severe punishment.

Etc.

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48:17 (There is) no blame upon the blind, nor is there any blame on the lame, nor is there any blame on the sick. And whoever obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow, but whoever turns away, He will punish him with a painful punishment.

(Verse 48:17 in Hafs is “He will admit him”, while in Warsh is “We will admit him”. Hafs is the correct one, because there is another sentence in Verse 48:17 which also uses the third person singular “He will punish him”)(Allah knows best)

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2:119 Indeed We have sent you with the truth, as a bearer of good news and a warner. And you will not be asked about the companions of the blazing Fire.

(Verse 2:119 in Hafs is “you will not be asked”, while in Warsh is “do not ask”. Hafs is the correct one, because, in Hafs, it may imply that they are not responsible of what the companions of the blazing Fire did. This is supported by Verses 4:84 and 51:54 (see below). While in Warsh it is ordered not to ask about the companions of the Fire, but it could be in contradiction with Verse 7:44 in which the companions of Paradise will call out and ask a question to the companions of the Fire)(Allah knows best)

4:84 So fight in the way of Allah; you are not responsible except for yourself. And encourage the believers, perhaps Allah will restrain the might of those who disbelieved. And Allah is Stronger (in) Might and Stronger (in) punishment.

51:54 So turn away from them, for you are not to be blamed.

7:44 And the companions of Paradise will call out to the companions of the Fire that, "Indeed, we found what our Lord had promised us to be true. So have you found what your Lord promised to be true?" They will say, "Yes." Then an announcer will announce among them, "The curse of Allah is on the wrongdoers,

37:23 Besides Allah, then lead them to the Path of the Hellfire. 37:24 And stop them; indeed, they are to be questioned."

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3:82 Then whoever turns away after that, then those, they (humu) are the defiantly disobedient. 3:83 So is (it) other than (afaghayra) the religion of Allah they seek (yabghuna)? While to Him (have) submitted whatever is in the heavens and the earth, willingly or unwillingly, and to Him they will be returned (yur’ja’una).

(Verse 3:83 in Hafs is “they seek” and “they will be returned”, while in Warsh is “you seek” and “you will be returned”. Hafs is the correct one, because the previous Verse (3:82) is in 3rd person plural (“they are the defiantly disobedient”), then Verse 3:83 starts with “fa” (so) which is sequential, causal, explanatory, etc., so Verse 3:83 refers to the people mentioned in Verse 3:82 (“they”))(Allah knows best)

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3:130 O you who believe, do not eat usury doubled (and) multiplied. And fear Allah so that you may be successful. 3:131 And fear the Fire which is prepared for the disbelievers. 3:132 And obey Allah and the Messenger so that you may receive mercy. 3:133 And hasten towards forgiveness from your Lord and a Garden - its width (as) the heavens and the earth, prepared for the pious. 3:134 Those who spend in ease and hardship and those who restrain the anger and those who pardon people - and Allah loves the good-doers.

(Verse 3:133 in Hafs is “and hasten”, while in Warsh is “hasten”. Hafs is the correct one, because the “matter” starts in Verse 3:130, “O you who believe” and there is an order “do not eat usury”, then, after that, there are several orders (3:130-133), each one beginning with “and” (wa). Until Verse 3:134, in which there is no “and”, because it mentions “those who spend...”, instead of an order)(Allah knows best)

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3:157 And if you are killed in the way of Allah or die - certainly forgiveness and Mercy from Allah are better than what they accumulate.

(Verse 3:157 in Hafs is “they accumulate”, while in Warsh is “you accumulate”. Hafs is the correct one, because “you accumulate” is not mentioned in any Verse in the Qur’an, but “what they accumulate” is mentioned in Verses 3:157, 10:58 and 43:32. Besides that, these three Verses mention that “Mercy” is better than what they accumulate. Besides that, according to the context, it seems that in Warsh, it is addressed to the same people (e.g. “you are killed and you accumulate”), so Hafs is the correct one because there is a distinction between the one killed or who die and the one who accumulate (“you” vs “they”), because those who accumulate could have a painful punishment (9:34), while the ones killed in the way of Allah or die would obtain forgiveness and Mercy, so they are not the same people, so the two groups are differentiated)(Similarly, “you” and “they” are also used in Verse 2:85 to differentiate groups, see comment above, about Verse 2:85)(Allah knows best)

10:58 Say, "In the Bounty of Allah and in His Mercy so in that let them rejoice" It is better than what they accumulate.

43:32 Do they distribute the Mercy of your Lord? We distribute among them their livelihood in the life of the world, and We raise some of them above others in degrees so that some of them may take others for service. But the Mercy of your Lord is better than what they accumulate.

9:34 O you who believe, indeed, many of the rabbis and the monks surely eat the wealth of the people in falsehood, and hinder from the way of Allah. And those who hoard the gold and silver, and do not spend it in the way of Allah, give them tidings of a painful punishment.

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4:14 And whoever disobeys Allah and His Messenger and transgresses His limits - He will admit him into the Fire, he will abide in it forever. And for him is a humiliating punishment.

(Verse 4:14 in Hafs is “He will admit him”, while in Warsh is “We will admit him”. Hafs is the correct one, because “He” is in accordance with the previous sentence which says “His limits”)(Allah knows best)

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5:67 O Messenger, convey that which has been revealed (unzila) to you from your Lord, and if you do not, then you have not conveyed His Message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people.

(Verse 5:67 in Hafs is “His Message” (singular), while in Warsh is “His Messages” (plural). Hafs is the correct one, because “Message” refers to “convey that which has been revealed to you”, and that which “has been revealed” (unzila) is also in singular)(Allah knows best)

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12:109 And We did not send before you but men to whom We revealed from (among) the people of the townships. So have they not traveled in the earth and seen how was the end of those who were before them? And surely the home of the Hereafter is best for those who fear Allah. Then will you not use reason?

(Verse 12:109 in Hafs is “We revealed”, while in Warsh is “He revealed”. Hafs is the correct one, because the Verse starts using “We” (“We did not send...”), and “We” is used again, in the same sentence (“We revealed”))(Allah knows best)

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17:42 Say, "If there were with Him gods, as they say, then surely they (would) have sought to the Owner of the Throne a way."

(Verse 17:42 in Hafs is “they say”, while in Warsh is “you say”. Hafs is the correct one, because “they” is also mentioned in the next sentence, which refers to the previous one (the word “then” is sequential in Arabic))(Allah knows best)

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27:25 That not they prostrate to Allah, the One Who brings forth the hidden in the heavens and the earth and knows what you conceal and what you declare,

(Verse 27:25 in Hafs is “you conceal” and “you declare”, while in Warsh is “they conceal” and “they declare”. Hafs is the correct one, because, even if the previous sentence says “they” (“they prostrate”), the next sentence does not refer to “they” “… Allah, the One Who brings forth the hidden...”, so, according to the context of the Verse, “...what you conceal...” is also said in general, not about “they”)(Allah knows best)

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28:48 But when the truth came to them from Us they said, "Why was he not given the like of what was given to Moses?" Did they not disbelieve in what was given to Moses before? They said, "Two magic (works) supporting each other." And they said, "Indeed, we are disbelievers in all."

(Verse 28:48 in Hafs is “two magic”, while in Warsh is “two magicians”. Hafs is the correct one, because the context is not “men” (magicians), but “what was given”. They disbelieve in what was given to him (it is not like that which was given to Moses), and they disbelieved in what was given to Moses before, then they said “two magic supporting each other”, and they said “we are disbelievers in all”. That is supported by Verse 34:43 because both 28:48 and 34:43 say similar sentences (“when the truth came to them” and “of the truth when it came to them”), then Verse 34:43 says “this is not except an obvious magic” (“magician” is not mentioned according to this context). It is also similar to Verse 61:6 “when he came to them with clear evidences, they said, “This is obvious magic.”)(Allah knows best)

34:43 And when Our clear Verses are recited to them, they say, "This is not but a man who wishes to hinder you from that which your forefathers used to worship." And they say, "This is not except an invented lie." And those who disbelieved said of the truth when it came to them, "This is not except an obvious magic."

61:6 And when Jesus, the son of Mary, said, "O children of Israel, indeed I am the Messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a Messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."

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34:40 And the Day, He will gather them all, then He will say to the Angels, "Was it you that these (people used) to worship?"

(Verse 34:40 in Hafs is “then He will say”, while in Warsh is “then We will say”. Hafs is the correct one, because the previous sentence says “He will gather”)(Allah knows best)

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40:58 And the blind and the seeing are not equal, nor those who believe and do righteous deeds and the evildoer. Little is what you take heed.

(Verse 40:58 in Hafs is “you take heed”, while in Warsh is “they take heed”. Hafs is the correct one, because according to Verse 6:50, which is similar, Muhammad is ordered to “say” it, in general, but in Warsh, “they” would be addressed to both “those who believe” and “the evildoer” while they are not equal)(Allah knows best)

6:50 Say, "I do not say to you that I have with me the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an Angel. I do not follow except what is revealed to me." Say, "Can the blind and the seeing one be equal?" Then will you not give thought?

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2:143 And thus We made you a community of the middle way (wasatan) so that you will be witnesses over mankind, and the Messenger will be a witness over you. And We didn’t make the direction of prayer which you were used to except that We make evident (he) who follows the Messenger from (he) who turns back on his heels. And indeed, it was certainly a great (test) except for those whom Allah guided. And Allah will not let go waste your faith. Indeed, Allah is Full of Kindness towards mankind, the Most Merciful.

(Surah / Chapter 2 has 286 Verses (in Hafs). This is supported by Verse 2:143, which says “wasatan (middle way)”. The root of “wasatan” is “Waw-Siin-Tay”, and it means “middle, midst, most remote from the extremes, equidistant, intermediate, occupy the middle position, etc”. So, in accordance with the meaning of “wasatan”, Verse 2:143 occupies the middle position in Chapter 2, or is the most remote Verse from the extremes, because 143 + 143 = 286 Verses, or 286/2 = 143. On the other hand, the same verse, in warsh, is 2:142, and it is not in the middle, nor the number of Verses is an even number (285), so the numbers do not match (285/2 = 142,5))(Allah knows best)

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1:1 In the name of Allah, the Most Gracious, the Most Merciful. 1:2 All praises and thanks be to Allah, the Lord of the worlds 1:3 The Most Gracious, The Most Merciful, 1:4 Master of the Day of the Judgment. 1:5 You Alone we worship, and You Alone we ask for help. 1:6 Guide us to the straight path. 1:7 The path of those on whom You have bestowed Favors, not of those who earned wrath on themselves, and not of those who go astray.

(The first Chapter of the Qur’an, “Al Fatihah” (The Opening), in its original language (Arabic), has 7 Verses, 29 words, and 139 letters, in Hafs. All these are prime numbers; and their digit sums are prime numbers too (7 = 7; 2 + 9 = 11; and 1 + 3 + 9 = 13); and the total of these sums is another prime number (7 + 11 + 13 = 31). If these numbers (7, 29, 139) are arranged next to each other right-to-left (139297) and left-to-right (729139), these two numbers are prime numbers too)(In regard to Warsh, the numbers do not match: Chapter 1 has 25 words because “Bismillah” is not included in the Chapter, and 25 is not a prime number; even if “Bismillah” was included, then it would have 8 Verses, which is not a prime number either. In addition, the Chapter has 120 letters in Warsh, which is not a prime number)(Note: Verse 1:7 in Hafs is divided into two Verses in Warsh (1:6 and 1:7), and “Bismillah” is not a Verse in Chapter 1, in Warsh, that’s why Chapter 1 also has 7 Verses in Warsh)(Allah knows best)

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15:87 And We have certainly given you seven of the often repeated and the great Qur'an.

(The Qur’an has 6236 Verses (Hafs), not 6214 (Warsh). The seven Verses in Chapter 1 and the rest of the Qur’an are distinguished in Verse 15:87 “seven of the often repeated and the great Qur'an”. The rest of the Qur’an has 113 Chapters (114 – 1 = 113), and 6229 Verses (6236 – 7 = 6229); numbers 113 and 6229 are prime numbers, and their sum are also prime numbers (1 + 1 + 3 = 5) and (6 + 2 + 2 + 9 = 19))(Allah knows best)

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18:26 Say, "Allah knows best how long they remained. For Him is the unseen of the heavens and the earth. How clearly He sees and how clearly He hears. They do not have besides Him any protector, and He does not share His Commands with anyone."

(The word “Allah” is mentioned 2,699 times in the Qur’an (Hafs); the number 2,699 is a prime number. A prime number is only divisible by itself and 1)(God is One God (2:163))(In regard to Warsh, the word “Allah” is mentioned 2,698 times, because “Bismillah” (1:1) is not counted as a Verse. The number 2,698 is not prime because it is divisible by 2)(Allah knows best)

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27:1 Ta Seen. These (are the) Verses (of) the Qur’an and a clear Book ... 27:93 And say, "All praise (be) to Allah, He will show you His Signs, and you will recognize them. And your Lord is not unaware of what you do."

(Chapter “An-Naml” (The Ant) is numbered 27, and has 93 Verses. It begins with two letters “Tay Siin”. In Chapter 27 the letter “Tay” is written 27 times. And in this Chapter (Chapter 27), consisting of 93 Verses, the letter “Siin” is written 93 times (Source: Shabir Ally). So, the numbers match in "Hafs", but do not match in Warsh, because, in Warsh, Chapter 27 has 95 Verses)(Allah knows best)

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16:68 And your Lord inspired to the bee, "Take houses among the mountains, and among the trees, and in that which they construct. 16:69 Then eat from all the fruits and follow the ways of your Lord made smooth." Comes forth from their bellies a drink of varying colors, in it is a healing for mankind. Indeed, in that is surely a Sign for a people who reflect.

(The stingless male bees have 16 chromosomes. Chapter 16 of the Qur’an is called “The bee” (An-Nahl))(In the Arabic alphabet, the Abjad numerals or numerical values of the title Chapter “An-Nahl” (The Bee) is 119 (1 (Alif) + 30 (Lam) + 50 (Nun) + 8 (Ha) + 30 (Lam) = 119). In Hafs, if we count all the Verses from the very start of the Qur’an (Verse 1:1) to the end of Chapter 16 “The Bee”, we also count 119 Verses which are divisible by 16: (A Verse “16” (16 is divisible by 16) is in Chapters 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15 and 16) + (A Verse “32” (32 is divisible by 16) is in Chapters 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15 and 16) + (A Verse “48” is in Chapters 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15 and 16) + (A Verse “64” is in Chapters 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 15 and 16) + (A Verse “80” is in Chapters 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 15 and 16) + (A Verse “96” is in Chapters 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 15 and 16) + (A Verse “112” is in Chapters 2, 3, 4, 5, 6, 7, 9, 11 and 16) + (A Verse “128” is in Chapters 2, 3, 4, 6, 7, 9 and 16) + (A Verse “144” is in Chapters 2, 3, 4, 6 and 7) + (A Verse “160” is in Chapters 2, 3, 4, 6 and 7) + (A Verse “176” is in Chapters 2, 3, 4 and 7) + (A Verse “192” is in Chapters 2, 3 and 7) + (and only Chapter 2 has a Verse “208”, “224”, “240”, “256” and “272”) = 15 + 15 + 14 + 13 + 12 + 12 + 9 + 7 + 5 + 5 + 4 + 3 + 5 = 119. So, just like the Abjad values of “An-Nahl”, which is also 119. So, the numbers match in Hafs)(In regard to Warsh, the numbers do not match because, in Warsh, Chapter 4 has 175 verses (Warsh), instead of 176 Verses (Hafs). “176” is multiple of 16, which is counted in Hafs, but there is no such verse in Warsh; so there are only 118 Verses which are multiple of 16 in Warsh, from Verse 1:1 to Verse 16:128, instead of 119 (Hafs); so Hafs is the correct one)(The result in Hafs is not a coincidence; Chapter 16 (The Bee) has 128 Verses, “128” is multiple of both 16 and 32, which are the number of chromosomes in male and female bees, respectively)(Allah knows best)

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6:115 And the word of your Lord has been fulfilled in truth and justice. None can change His words, and He is the All-Hearer, the All-Knower.

(There are other minor differences between Hafs and Warsh, but after looking at the “major” differences above, the conclusion is that Hafs is the correct one)(Other scriptures coexist with the Qur’an; it doesn’t change the fact that the Qur’an is preserved. It was predicted there could be other scriptures (2:79, 3:78). The Qur’an is a criterion (25:1, 2:185) to know what is right or wrong)(Allah knows best)

6:68 And when you see those who engage (in vain talks) about Our Verses, then turn away from them until they engage in a talk other than it. And if Satan causes you to forget, then do not sit after the reminder with the people - the wrongdoers.

(Satan causes people to forget (6:68, 12:42, 18:63, 58:19))(Apparently, there are no meaningful differences, so it could have been unintentional mistakes, and because there is only 51 word differences out of a total of 77,439 words, nevertheless, the Qur’an does not support that there are several recitations, but “Recitation” is singular. And the hadith can never contradict the Qur’an. So, it could have been a matter of errors in recalling)(Allah knows best)

2:79 So woe to those who write the book with their hands, then they say, "This is from Allah," to exchange it for a little price. So woe to them for what their hands have written and woe to them for what they earn.

18:27 And recite what has been revealed to you of the Book of your Lord. None can change His Words, and never will you find a refuge besides Him.

41:41 Indeed, those who disbelieve in the Reminder when it comes to them. And indeed, it is surely a mighty Book. 41:42 No falsehood can come to it from before it and behind it. A Revelation from the All-Wise, the Praiseworthy.

(The Qur’an does not support more than one recitation)(Allah knows best)

39:23 Allah has revealed the best statement - a Book, resembling each other oft-repeated. The skins of those who fear their Lord shiver from it, then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah, He guides with it whom He wills. And whoever Allah lets go astray, then there is no guide for him.

(The Qur’an has parts that resemble each other and it is oft-repeated, so you can compare parts with one another; and there are also mathematical evidences. The conclusion is that Hafs is the correct one)(Allah knows best)

6:20 Those to whom We have given the Book recognize it as they recognize their sons. Those who lost themselves do not believe.

3:103 And hold firmly to the rope of Allah all together, and do not be divided. And remember the Favor of Allah on you when you were enemies, then He made friendship between your hearts then by His Favor you became brothers. And you were on the brink of the pit of the Fire, then He saved you from it. Thus Allah makes clear for you His Verses so that you may be guided.

(In order to not be divided, and not to confuse Muslims and new Muslims, everyone should recite Hafs)(Allah knows best)

22:53 That He may make that which Satan throws a trial for those in whose hearts is a disease, and those whose hearts are hardened. And indeed, the wrongdoers are surely in a schism far.

(Note: A recent study has argued that the Qur’an we have today is exactly the same as the one compiled by ‘Ali ibn Abi-Talib, and that the reading of Hafs from his teacher ‘Asim to be the unaltered reading of ‘Ali. This is because ‘Asim’s teacher, Abu ‘Abd al-Rahman al-Sulami, had learnt the Qur’an from ‘Ali. Furthermore, Hafs was a Companion of Imam Ja’far al-Sadiq and it is claimed that the latter had inherited ‘Ali’s Master Copy of the Qur’an. The study provides a case that it was ‘Ali’s Master Copy which formed the basis of the ‘Uthmanic canon. As for the reading of Hafs, the study presents evidence that the latter had learnt the Qur’an from two sources: ‘Asim who was his main teacher, and Imam Ja’far al-Sadiq who provided him a corrective of ‘Asim’s reading. This can very well mean that the reading of Hafs from Asim is the de facto reading of ‘Ali which he inherited from the Prophet till the very last dot)(Source: Ahmed El-Wakil)(Allah knows best)

(Note (2): Another source says that Abu Abdurahman learnt only Ali's recitation. 'Aasim however learnt two readings; one from Abu Abdurahman (who learnt from Ali) and another from a reciter called Zirr who had learnt from ibn Mas'oud the famous companion who refused to give up his Qur'an and who had learnt over 70 Chapters from the Prophet directly (but not all the Qur'an like Ali who was also the Prophet's primary scribe). 'Aasim however was very careful to separate the two readings. He taught his son in law, Hafs, the reading he got from Abu Abdurahman (and so from Ali), while he taught Abu Bakr bin 'Ayyash the reading of Zirr (so from ibn Mas'oud). Hafs never abandoned or mixed his recitation that he received from 'Aasim with anything else. This is what was eventually recorded; and is now the most popular recitation. Each of the “seven reciters”, like 'Aasim, have two sub-readings from them. For 'Aasim they are Hafs and Shu'bah (the above mentioned Abu Bakr bin 'Ayyash). They differ because 'Aasim taught Hafs Ali's reading from Abu Abdurahman, while he taught Shu'bah the reading of ibn Mas'oud's that he got from Zirr. But, ibn Mas'oud, though a righteous and learned companion of the Prophet, was not a Qurayshi man; his dialect was different from the Prophet's, nor was he as major a scribe like Ali. And nor did he learn all of the Qur'an directly from the Prophet. The most important point is that when we actually read the verses where the other readings differ from Hafs, it is the Hafs reading that makes the "best" sense and is the most consistent with the verse and other verses like it in the Qur'an. Lastly there is a likelihood that if the Prophet's copy survived and was indeed inherited and made it to his descendant Ja'far AL-Sadiq, that Hafs, who was partisan to the Prophet's descendants and was contemporary to Ja'far and lived in the same city with him, that Hafs could have checked his recitation with Ja'far who would also have had his reading ultimately from the Prophet through Ali)(Source: Quran_Islam)(Allah knows best)

(Note: Another study compared the “Gold Qur’an” with Hafs and Warsh, which confirmed 53% of Warsh and 32% of Hafs, but “Gold Qur’an” is dated to the year 800 A.D., while the Birmingham Ancient Qur’an, which confirms Hafs, is older because the parchment is dated between the years 568 and 645CE (the Birmingham Ancient Qur’an has a similarity in words of 100% with Hafs))(The 53% of Warsh in the “Gold Qur’an” implicitly proves that Hafs is the correct one, because of the conclusions reached in this article)(Allah knows best)

See also: Does the Qur’an support the Sana’a manuscript?

http://aqtthq.blogspot.com.es/2017/02/does-quran-support-sanaa-manuscript.html

See also: Has the Qur'an been preserved? Are there different versions of the Qur’an?

http://aqtthq.blogspot.com.es/2016/05/has-quran-been-preserved.html

See also: The Qur’an and Mathematics (Index)

http://aqtthq.blogspot.com.es/2017/02/the-new-revelation-confirms-old-or.html

See also: Is there any contradiction in the Qur'an? (0) (Index)

https://aqtthq.blogspot.com.es/2017/03/refutation-of-so-called-internal.html

See also: Is the Qur'an scientifically correct? (0) (Index)

https://aqtthq.blogspot.com.es/2017/04/is-quran-scientifically-correct-2.html

See also: Is the Bible corrupted?

http://aqtthq.blogspot.com.es/2016/02/is-bible-corrupted.html

See also: The Qur’an and prime numbers

http://aqtthq.blogspot.com.es/2016/06/why-dont-christians-follow-their-own.html