Click a verse to open it, or Compare to see both side by side.
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Al-Baqarah · Ghafir
Verbatim: 'indeed Allah is full of bounty to the people but most people do not give thanks'; 2:243 follows the story of those who fled their homes fearing death, 40:61 follows a list of Allah's cosmic favors.
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Al-An'am · Ghafir
Both are the Prophet's declaration 'I am forbidden to worship those you invoke besides Allah'; 6:56 is a direct rejection of the Meccan deities, 40:66 adds 'since the clear proofs have come to me from my Lord.'
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Hud · Fussilat
Nearly identical: Moses was given the Book and people disputed over it; but for a prior divine word, judgment would have been passed. Differs only in the pause mark after the first clause.
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Yusuf · Ghafir
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 12:109/47:10 for the wider cluster of this formula.
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Ibrahim · Ghafir
Both quote the weak followers addressing the arrogant in the Hereafter: 'we were your followers, can you now spare us any of Allah's punishment?'; 14:21 is in Ibrahim's prayer, 40:47 is a direct scene in Hell.
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Al-Kahf · Fussilat
Verbatim opening: 'say: I am only a man like you, to whom it has been revealed that your God is one God'; 18:110 closes Al-Kahf, 41:6 opens a passage in Fussilat -- both assert the Prophet's humanity alongside strict monotheism.
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An-Naml · Az-Zumar
Both describe the Trumpet blast causing all in the heavens and earth to swoon, 'except whom Allah wills'; 27:87 is the first mention, 39:68 elaborates with the second blow that causes the resurrection.
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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.
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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.
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Fatir · Ghafir
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 35:44 and 40:82.
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Ya-Sin · Ghafir
Both contain the identical phrase 'innama amruhu idha arada shay'an an yaqula lahu kun fa yakun' — a verbatim lafzi match across Ya-Sin and Ghafir.
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Az-Zumar · Ghafir
Verbatim: 'enter the gates of Hell, abiding therein eternally; wretched is the residence of the arrogant'; 39:72 addresses those given their record in the left hand, 40:76 follows description of the proud disbelievers.
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Ghafir · Fussilat
Both counsel seeking refuge in Allah against arrogance or satanic whispers and end with 'al-Sami'' but 40:56 pairs it with 'al-Basir' while 41:36 pairs it with 'al-'Alim'.
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Ghafir · Muhammad
Both contain 'have they not traveled the earth and observed how was the end of those before them?'; completes the cluster with 12:109/40:82, 12:109/47:10, 30:9/40:82, and 30:9/35:44.
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Fussilat · Al-Ahqaf
Both affirm the divine word fell upon certain people as it did on earlier nations of jinn and humans, and that they are the losers. 41:25 adds context about companions who beautified their deeds.