Click a verse to open it, or Compare to see both side by side.
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Al-Ma'idah · Al-Bayyinah
Both share 'gardens with rivers flowing, abiding forever; Allah is pleased with them and they with Him'; 5:119 is the statement of the truthful (Isa affirming), 98:8 is the reward for believers from the People of the Book.
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Hud · Al-Buruj
11:90 'inna rabbi rahimun wadud' and 85:14 'wa huwa al-ghafur al-wadud' both pair Allah's name 'al-Wadud' (the Loving) with another attribute — 11:90 with 'rahimun' and 85:14 with 'al-ghafur' — making 'Wadud' the anchor word for both.
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Al-Waqi'ah · Al-A'la
87:1 'sabbih isma rabbika al-a'la' and 56:74 'fa sabbih bismi rabbika al-'azim' both command glorifying the Lord's name but differ in the divine attribute: al-a'la (Most High) vs al-'azim (Most Great).
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Al-Haqqah · Al-Inshiqaq
Both describe the person receiving their record in the right hand with 'fa amma man utiya kitabahu bi yaminihi' — the continuation differs between the two surahs.
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Al-Muddaththir · 'Abasa
80:17 'qutila al-insan ma akfarah' (cursed is man, how ungrateful he is) and 74:19 'qutila kayfa qaddar' (cursed is how he calculated) both use the exclamatory 'qutila' curse formula with different objects — man's ingratitude vs man's planning.
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Al-Muddaththir · 'Abasa
74:54 says 'innahu tadhkira' (masculine pronoun) while 80:11 says 'innaha tadhkira' (feminine) — a single letter that shifts the grammatical gender of the reference.
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An-Naba · An-Naba
Consecutive verses both reading 'kalla sa ya'lamun' (No — they shall come to know) — an exact verbatim repetition used for rhetorical emphasis within the same surah.
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An-Naba · At-Takathur
Both use the 'kalla sa/sawfa ta'lamun' warning refrain but 78:4-5 uses 'sa ya'lamun' while 102:3-4 uses 'sawfa ta'lamun' with 'thumma kalla' escalating the second warning.
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An-Nazi'at · Al-Ghashiyah
88:1 'hal ataka hadith al-ghashiyah' and 79:15 'hal ataka hadith Musa' both use the rhetorical 'hal ataka hadith...' (Has the account of ... reached you?) formula — the same opening introducing different narratives.
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At-Takwir · Al-Infitar
Both describe the seas at the Last Day but 81:6 says 'sujjirat' (set ablaze) while 82:3 says 'fujjirat' (made to burst forth) — same root structure, different verb.
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Al-Infitar · Al-Inshiqaq
Both describe the sky splitting open — 82:1 uses 'infatarat' while 84:1 uses 'inshaqqat' — two verbs from different roots with overlapping meaning.
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Al-Infitar · Al-Mutaffifin
Both state 'inna al-abrar la fi na'im' (the righteous will indeed be in bliss) in identical wording across Al-Infitar and Al-Mutaffifin.
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Al-Mutaffifin · Al-Mutaffifin
Both use the parallel rhetorical question 'wa ma adraka ma...' — 83:7-8 asks about Sijjin (record of the wicked) and 83:18-19 asks about 'Illiyyun (record of the righteous).
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Al-Inshiqaq · Al-Inshiqaq
84:7 'fa amma man utiya kitabahu bi yaminihi' and 84:10 'wa amma man utiya kitabahu wara'a zahrihi' are the parallel conditionals in Al-Inshiqaq — right hand vs behind the back.
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Al-Buruj · At-Tariq
85:1 'wa al-sama' dhati al-buruj' and 86:1 'wa al-sama' wa al-tariq' are back-to-back surah openings both beginning with an oath by the sky — al-buruj (the constellations) vs al-tariq (the night-comer).
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Al-Fajr · Al-Fajr
The address to the tranquil soul spans two short consecutive verses — 89:27 'ya ayyatuha al-nafs al-mutma'innah' and 89:28 'irji'i ila rabbiki radiyatan mardiyyah' — memorizers frequently merge or split them incorrectly.
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Ash-Shams · Ash-Shams
Consecutive antithetical verses — 91:9 'qad aflaha man zakkaha' (successful is he who purifies it) and 91:10 'qad khaba man dassaha' (failed is he who buries it) — swapping them is a common error.
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Al-Layl · Al-Layl
92:5 'fa amma man a'ta wa ittaqa' and 92:8 'wa amma man bakhila wa istagh-na' form the antithetical frame of Al-Layl — fa amma / wa amma parallels with opposite consequences.
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Ad-Duha · Ad-Duha
Verses 93:6, 93:7, and 93:8 form a trio of 'a lam yajidka' questions — the endings 'fa awa', 'fa hada', and 'fa aghna' are easy to mix up in sequence.
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Ad-Duha · Ash-Sharh
memorization reminder pair
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Ash-Sharh · Ash-Sharh
The promise 'fa inna ma'a al-'usri yusra' is repeated verbatim in back-to-back verses — one of the most cited consecutive lafzi pairs in all hifz instruction.
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At-Tin · At-Tin
95:4 'la qad khalaqna al-insan fi ahsan taqwim' and 95:5 'thumma radadnahu asfala safilin' are the core antithetical pair of At-Tin — the boundary between these consecutive verses is frequently misplaced.
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Al-'Alaq · Al-'Alaq
96:1 'iqra' bismi rabbika alladhi khalaq' and 96:3 'iqra' wa rabbuka al-akram' both begin with the command 'iqra'' but continue differently — the repeated command two verses apart with a different continuation.
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Az-Zalzalah · Az-Zalzalah
Az-Zalzalah closes with a mirror pair: 99:7 'fa man ya'mal mithqal dharratin khayran yarahu' and 99:8 'wa man ya'mal mithqala dharratin sharran yarahu' — khayran vs sharran is the only change.
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Al-Qari'ah · Al-Qari'ah
Parallel conditional structures in Al-Qari'ah: 101:6 describes those with heavy scales entering a pleasing life while 101:8 describes those with light scales entering the Hawiyah — similar structure, opposite outcomes.
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At-Takathur · At-Takathur
Both verses use 'kalla sawfa ta'lamun' but 102:4 adds 'thumma kalla' at the start, escalating the warning — omitting 'thumma' is a frequent recitation error.
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Al-Ma'un · Al-Ma'un
107:4 says 'fa waylun lil-musallin' and 107:5 specifies 'alladhina hum 'an salatihim sahun' — memorizers often attach the qualifier from 107:5 directly to 107:4 or split them incorrectly.
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Al-Kafirun · Al-Kafirun
109:2 'la a'budu ma ta'budun' (verbal sentence) and 109:4 'wa la ana 'abidun ma 'abadtum' (nominal sentence) cover the same meaning in different grammatical forms — a subtle internal shift memorizers frequently conflate.
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Al-Kafirun · Al-Kafirun
109:3 and 109:5 are verbatim identical: 'wa la antum 'abiduna ma a'bud' — a repeated verse within the same six-verse surah, easy to recite twice or skip entirely.
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Al-Ikhlas · Al-Ikhlas
Final two verses of Al-Ikhlas — 112:3 'lam yalid wa lam yulad' and 112:4 'wa lam yakun lahu kufuwan ahad' — short and adjacent, often merged or their boundary misplaced.
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Al-Falaq · An-Nas
Both opening verses begin with 'qul a'udhu bi rabb' but differ in the next word: 'al-falaq' in Al-Falaq vs 'al-nas' in Al-Nas — reciting one opening with the other's continuation is a common error in nightly prayers.