Mutashabihat Pairs
38 pairsClick a verse to open it, or Compare to see both side by side.
Al-Baqarah · An-Naml
Both describe the Quran as 'huda' — 2:2 ends 'hudal lil muttaqin' while 27:2 says 'hudal wa bushra lil mu'minin,' swapping 'muttaqin' for 'mu'minin' and adding 'wa bushra.'
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.'
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.
Al-Baqarah · Ibrahim
Both enumerate Allah's blessings including 'He sent down from the sky water and brought forth thereby fruits as provision for you'; 2:22 is in the opening argument for monotheism, 14:32 is in Ibrahim's prayer listing divine favors.
Al-Baqarah · Al-Baqarah
Both end with an 'in kuntum X' conditional — 2:23 challenges doubters with 'in kuntum sadiqin' (if you are truthful) while 2:278 addresses believers with 'in kuntum mu'minin' (if you truly believe), same challenge structure with a swapped qualifier.
Al-Baqarah · Ali 'Imran
2:25 describes the rivers of Paradise 'tajri min tahtiha al-anhar' in its reward promise for believers, while 3:15 echoes the same Paradise promise in nearly identical terms — both use 'jannatin tajri min tahtiha al-anhar' in a reward context.
Al-Baqarah · Ar-Ra'd
Both describe those who break Allah's covenant, sever what He commanded to be joined, and spread corruption. 2:27 ends 'they are the losers'; 13:25 ends 'theirs is the curse and the evil abode.'
Al-Baqarah · Sad
Both describe Iblis refusing to prostrate and being among the disbelievers but 38:74 adds 'istakbara' (acted arrogantly) before 'wa kana min al-kafirin', which 2:34 omits.
Al-Baqarah · Ta-Ha
Both relate the command to the angels to prostrate to Adam and Iblees's refusal with identical wording up to 'aba'; 2:34 adds 'he was arrogant and became of the disbelievers,' 20:116 adds 'he disobeyed the command of his Lord.'
Al-Baqarah · Al-A'raf
Both contain the command to Adam and his wife in the garden: 'wherever you wish, but do not approach this tree lest you be among the wrongdoers'; 2:35 is the brief account, 7:19 comes in the expanded garden narrative.
Al-Baqarah · Al-A'raf
Both contain the expulsion command after Adam's disobedience: 'descend, some of you enemies to others; in the earth is a place of settlement and provision for a time'; 2:36 is the brief account, 7:24 is within the expanded narrative.
Al-Baqarah · Ta-Ha
Both describe Allah accepting Adam's repentance — 2:37 says 'fa taba 'alayhi innahu huwa al-tawwab al-rahim' while 20:122 says 'fa taba 'alayhi wa hada,' both share 'taba 'alayhi' but end differently: forgiveness and mercy in 2:37, guidance in 20:122.
Al-Baqarah · Al-Ma'idah
2:40 'ya bani Isra'il udhkuru ni'mati allati an'amtu 'alaykum' and 5:20 'ya qawmi udhkuru ni'mat Allah 'alaykum' both begin with the reminder of Allah's favor — the Baqarah address is to Bani Isra'il while Al-Ma'idah quotes Musa addressing his people.
Al-Baqarah · Al-Baqarah
Identical call to Bani Israel to remember Allah's favor and their elevation above all peoples, repeated within Al-Baqarah.
Al-Baqarah · Al-Baqarah
Both warn that no intercession or ransom will be accepted on the Day, but 2:48 places 'shafa'ah' before ''adl' while 2:123 reverses the order.
Al-Baqarah · Al-A'raf
Both describe Pharaoh's oppression with the shared clause 'killing your sons and sparing your women, and in that was a great trial from your Lord'; the surrounding context differs (2:49 in a sequence of blessings, 7:141 recounting the rescue).
Al-Baqarah · Al-A'raf
Both command entering saying 'hittah' while prostrating, but the order of 'sujjadan' and 'hittah' is reversed between the two verses.
Al-Baqarah · Al-A'raf
Both describe water springing from the rock for Moses but 2:60 uses 'infajarat' (burst strongly) while 7:160 uses 'inbajassat' (gushed forth).
Al-Baqarah · Al-Ma'idah
Both list the four groups — believers, Jews, Christians, and Sabians — in an identical promise formula but 2:62 uses 'wa al-sabi'ina' while 5:69 shifts to 'wa al-sabi'una', a grammatical case change alongside the same sequence.
Al-Baqarah · Al-Baqarah
Verbatim within Al-Baqarah: 'for them is their reward with their Lord, and no fear will there be upon them, nor will they grieve'; 2:62 is the reward for sincere believers of any community, 2:274 is the reward for those who spend in charity.
Al-Baqarah · Al-Baqarah
Verbatim within Al-Baqarah: 'when We took your covenant and raised the mountain above you: hold firmly to what We have given you'; 2:63 recounts the Sinai covenant, 2:93 repeats the same event as part of a longer indictment of Bani Israel's broken promises.
Al-Baqarah · Ar-Ra'd
Both warn that following disbelievers after knowledge has come means 'you would have from Allah neither protector nor helper'; 2:120 is addressed to the Prophet regarding the Jews and Christians, 13:37 is about following desires against the revelation.
Al-Baqarah · Ibrahim
2:126 'Rabbi aj'al hadha baladan aminan' uses the indefinite 'baladan' while 14:35 'Rabbi aj'al hadha al-balad aminan' uses the definite 'al-balad' — Ibrahim's prayer for Mecca appears twice with this single article difference.
Al-Baqarah · Al-Baqarah
Identical verse repeated within Al-Baqarah: each nation is accountable for its own deeds and will not be asked about what others did.
Al-Baqarah · Ali 'Imran
Both declare belief in all the prophets with near-identical wording but differ in 'ilayna'/'alayna' and the phrasing of 'what was given to the prophets'.
Al-Baqarah · Al-Baqarah
The qibla command repeated twice within Al-Baqarah: 'turn your face toward Masjid al-Haram, and wherever you are turn your faces toward it'; 2:144 addresses the Prophet directly, 2:150 restates it as a universal rule.
Al-Baqarah · Al-An'am
Both contain the identical phrase 'ya'rifunahu kama ya'rifuna abna'ahum' (they recognize him as they recognize their own sons) — in 2:146 about recognizing the qiblah, in 6:20 about recognizing the Prophet.
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.
Al-Baqarah · An-Nahl
Both enumerate the same four prohibitions (dead animals, blood, swine flesh, what is dedicated to other than Allah) plus the same duress exception; the only difference is word order: 2:173 says 'ma uhilla bihi li-ghayri Allah,' 16:115 says 'ma uhilla li-ghayri Allah bihi.'
Al-Baqarah · Ali 'Imran
Both close their Hajj-obligation passages with the identical phrase 'wa Allahu ghaniyyun 'an al-'alamin' (Allah is self-sufficient from the worlds) — 2:197 in the context of the Hajj months, 3:97 after 'wa lillahi 'ala al-nas hijj al-bayt'.
Al-Baqarah · At-Talaq
2:233 and 65:6 both address nursing, child custody, and parental rights after separation using similar legal language — the primary Baqarah passage and the At-Talaq parallel share much of the same vocabulary.
Al-Baqarah · Ali 'Imran
Both use 'kadhalika yubayyinu Allahu lakum ayatihi' but 2:242 ends with 'ta'qilun' (reason) and 3:103 ends with 'tahtadun' (be guided).
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.
Al-Baqarah · Ali 'Imran
both open with اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
Al-Baqarah · Ta-Ha
الْحَيُّ الْقَيُّومُ — same divine attribute, different context
Al-Baqarah · Al-Baqarah
Verbatim within Al-Baqarah: 'for them is their reward with their Lord, and no fear will there be upon them, nor will they grieve'; 2:262 rewards charitable givers who do not follow charity with harm, 2:277 is the general reward for believers; see also 2:62/2:274 (batch 7).