Juz 21

Click a verse to open it, or Compare to see both side by side.

• 2:2 ↔ 31:3 Compare

  Al-Baqarah · Luqman

  Both describe the Quran as 'huda' — 2:2 ends 'hudal lil muttaqin' while 31:3 says 'hudal wa rahmatan lil muhsinin,' replacing 'muttaqin' with 'muhsinin' and adding 'wa rahmatan.'

• 2:4 ↔ 31:4 Compare

  Al-Baqarah · Luqman

  Both end with certainty in the Hereafter — 2:4 ends 'wa bil akhirati hum yuqinun' while 31:4 ends 'wa hum bil akhirati hum yuqinun,' inserting an extra 'hum' before the phrase.

• 2:170 ↔ 31:21 Compare

  Al-Baqarah · Luqman

  Verbatim: 'when it is said to them, follow what Allah has revealed, they say: rather we will follow what we found our fathers doing'; 2:170 addresses the Meccan disbelievers, 31:21 occurs in the Luqman wisdom context with identical wording.

• 9:70 ↔ 30:9 Compare

  At-Tawbah · Ar-Rum

  Both share the nations-wronging-themselves formula: 'their messengers came to them with clear proofs, and Allah was not going to wrong them, but they were wronging themselves'; 9:70 is in a list of destroyed nations, 30:9 closes the travel-and-observe invitation.

• 12:109 ↔ 30:9 Compare

  Yusuf · Ar-Rum

  Final pair completing the ten-way travel-and-observe cluster (12:109, 30:9, 35:44, 40:82, 47:10 -- all C(5,2)=10 combinations now curated): 'have they not traveled the earth and observed how was the end of those before them?'

• 20:128 ↔ 32:26 Compare

  Ta-Ha · As-Sajdah

  Both ask 'does it not guide them how many We destroyed before them of nations whose dwellings they walk through?'; 20:128 opens with 'a-fa-lam' and 32:26 with 'a-wa-lam' -- the single letter change is the key difference.

• 22:8 ↔ 31:20 Compare

  Al-Hajj · Luqman

  Verbatim: 'of the people is one who disputes about Allah without knowledge, guidance, or an illuminating book'; 22:8 continues with the arrogant disputer misleading others, 31:20 contrasts with a call to reflect on Allah's bestowed favors.

• 22:62 ↔ 31:30 Compare

  Al-Hajj · Luqman

  Verbatim identical: 'that is because Allah is the Truth and what they call upon besides Him is falsehood, and because Allah is the Most High, the Grand'; 22:62 follows cosmic signs, 31:30 follows a statement about seeking shade from the sun.

• 23:78 ↔ 32:9 Compare

  Al-Mu'minun · As-Sajdah

  23:78 and 32:9 both list the hearing-sight-hearts triad with the identical ending 'qalilan ma tashkurun' — the same gift acknowledged with the same blame for ingratitude.

• 25:59 ↔ 32:4 Compare

  Al-Furqan · As-Sajdah

  Both open with 'who created the heavens, earth, and what is between them in six days then established Himself above the Throne'; 25:59 directs to ask one well-informed (al-Rahman), 32:4 emphasizes no intercessor without His leave.

• 27:3 ↔ 31:4 Compare

  An-Naml · Luqman

  Identical description of believers: they establish prayer, give zakat, and have firm certainty in the Hereafter. Repeated in Al-Naml (27) and Luqman (31).

• 27:81 ↔ 30:53 Compare

  An-Naml · Ar-Rum

  Nearly identical: the Prophet cannot guide the blind from misguidance; only those who believe in Allah's signs will hear. Minor orthographic variant: بِهَادِي (27:81) vs بِهَادِ (30:53).

• 28:46 ↔ 32:3 Compare

  Al-Qasas · As-Sajdah

  Both describe the Quran's purpose as warning a people who received no warner before; 28:46 is embedded in the Moses narrative, 32:3 directly responds to the accusation that the Prophet invented the revelation.

• 29:62 ↔ 34:36 Compare

  Al-'Ankabut · Saba

  Both state that Allah expands and restricts provision for whom He wills but 29:62 ends with 'bi kulli shay'in 'alim' while 34:36 ends with 'akthara al-nas la ya'lamun'.

• 30:9 ↔ 35:44 Compare

  Ar-Rum · Fatir

  Both contain 'have they not traveled the earth and observed how was the end of those before them?'; see also 30:9/40:82 (batch 5) and 12:109/40:82 for the wider cluster.

• 30:9 ↔ 40:82 Compare

  Ar-Rum · Ghafir

  Both open with 'have they not traveled the earth and observed how was the end of those before them?'; 30:9 notes the predecessors were stronger and cultivated the land more, 40:82 uses the same rhetorical opening for a parallel point.

• 30:9 ↔ 47:10 Compare

  Ar-Rum · Muhammad

  Part of the travel-and-observe formula cluster (12:109, 30:9, 35:44, 40:82, 47:10 all share this phrase); this pair is 30:9 and 47:10.

• 30:37 ↔ 39:52 Compare

  Ar-Rum · Az-Zumar

  Verbatim: 'Allah extends provision for whom He wills and restricts it; indeed in that are signs for a people who believe'; 30:37 follows a command on generosity to relatives, 39:52 is a rhetorical question to those who claim Allah wronged them.

• 30:43 ↔ 42:47 Compare

  Ar-Rum · Ash-Shura

  Both warn: 'before there comes a Day from Allah of which there is no repelling'; 30:43 calls to establish yourself toward the upright religion, 42:47 calls to respond to your Lord before an irrevocable day.

• 31:14 ↔ 46:15 Compare

  Luqman · Al-Ahqaf

  31:14 'wa wasayna al-insana bi walidayhi' and 46:15 'wa wasayna al-insan bi walidayhi ihsana' both open with the same wasiyyah formula about parents — 46:15 adds 'ihsana' which 31:14 does not carry at that point.

• 31:29 ↔ 35:13 Compare

  Luqman · Fatir

  Both describe the merging of night and day and the subjugation of the sun and moon running to an appointed term; 31:29 closes 'Allah is aware of what you do,' 35:13 closes 'Allah is the Free of need, the Praiseworthy.'

• 31:33 ↔ 35:5 Compare

  Luqman · Fatir

  Verbatim: 'the promise of Allah is truth, so let not the worldly life delude you and let not the Deceiver deceive you about Allah'; 31:33 and 35:5 are addressed identically to mankind with no variation in the shared text.

• 32:9 ↔ 67:23 Compare

  As-Sajdah · Al-Mulk

  32:9 and 67:23 both list 'al-sam'a wa al-absar wa al-af'idah qalilan ma tashkurun' in almost identical wording — a four-surah cluster (16, 23, 32, 67) that forms one of the Quran's most repeated triad phrases.