Qur'anic Verses

Every verse cited across Revert Way's research, with links back to the content that discusses it.

• Al-Baqarah 2:170

  "When it is said to them, 'Follow what Allah has revealed,' they say, 'Rather, we will follow that which we found our fathers doing.' Even though their fathers understood nothing, nor were they guided?"

• Al-Baqarah 2:177

  "Righteousness is not that you turn your faces toward the east or the west, but righteousness is one who believes in Allah, the Last Day, the angels, the Book, and the prophets, and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, and those who ask, and for freeing slaves; and establishes prayer and gives zakah; and who fulfil their promise when they promise; and who are patient in poverty and hardship."

• Al-Baqarah 2:228-232

  A sequence of verses setting out divorced women's waiting period (idda), the revocability of divorce within that period, the requirement of fair treatment or release "with kindness," and the prohibition on obstructing a divorced woman's lawful remarriage once her waiting period has ended (condensed).

• Al-Baqarah 2:229

  "Divorce is twice; then, either keep [her] in an acceptable manner or release [her] with good treatment... And if you fear that they will not be able to keep [within] the limits of God, there is no blame upon either of them concerning that by which she ransoms herself." (condensed; the clause providing the wife's route to initiate separation, khula.)

• Al-Baqarah 2:282

  "O you who believe, when you contract a debt for a fixed term, write it down... And call to witness two witnesses from among your men; and if two men are not there, then a man and two women from among those you approve as witnesses, so that if one of the two women errs, the other can remind her." (condensed; the verse continues with detailed instruction on recording debts.)

• An-Nisa 4:3

  "And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one..." (condensed)

• An-Nisa 4:7

  "For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much -- an obligatory share."

• An-Nisa 4:11-12

  "God instructs you concerning your children: for the male, the equivalent of the share of two females; and if there are only daughters, two or more, they shall have two-thirds of what is left, and if there is one, she shall have half. For parents, a sixth each of what is left, if the deceased left a child... These are set shares from God, and God is Knowing, Wise." (v.11, condensed; v.12 sets further fixed shares for spouses and, in the absence of direct heirs, siblings.)

• An-Nisa 4:34

  "Men are qawwamun [protectors/maintainers, or: in charge] of women by [right of] what God has given one over the other and what they spend [for maintenance] from their wealth..." (condensed; the contested guardianship/authority verse discussed at length in this paper.)

• An-Nisa 4:36

  "Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hands possess."

• An-Nisa 4:129

  "And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another suspended..." (condensed)

• Al-Ma'idah 5:3

  "Today I have perfected your religion for you, completed My favour upon you, and am pleased with Islam as your religion" (al-yawma akmaltu lakum dinakum) — the paradigm "completeness verse," reported by the majority of exegetes as revealed at 'Arafah during the Farewell Pilgrimage.

• Al-Ma'idah 5:104

  "And when it is said to them, 'Come to what Allah has revealed and to the Messenger,' they say, 'Sufficient for us is that upon which we found our fathers.' Even though their fathers knew nothing, nor were they guided?"

• Al-An'am 6:38

  "We have not omitted anything from the Book" (ma farratna fi al-kitabi min shay'). Majority classical exegesis (al-Tabari, al-Razi) reads "the Book" here as the Preserved Tablet or divine decree, not the Qur'anic text (mushaf) itself; the broader Quranist reading takes "the Book" as the Qur'an.

• Al-An'am 6:114

  "...sent down to you the Book explained in detail" (kitaban mufassalan). Read by the majority of classical exegetes as a claim about the clarity of the Qur'an's creed and guidance content, not a claim of procedural or legal exhaustiveness; the broader reading takes it to include procedural/legal detail.

• Al-An'am 6:115

  "...the word of your Lord has been fulfilled/completed in truth and justice" (wa tammat kalimatu rabbika). Classical exegesis reads this chiefly as protection of the text from corruption (tahrif) rather than a claim of legal sufficiency; the broader reading takes it as reinforcing 6:38's general completeness claim.

• Yusuf 12:111

  "...a detailed explanation of everything" (tafsil kulli shay'). Majority classical exegesis (al-Qurtubi) bounds "everything" to religion, guidance, and licit/illicit categories; the Quranist reading takes "everything" at face value as covering all necessary legal detail.

• An-Nahl 16:89

  "...a clarification of all things" (tibyanan li-kulli shay'). The single most-cited verse in Quranist completeness arguments, read maximally there; classical exegesis applies the same bounding to "all things" as it does at 12:111.

• Al-Isra 17:23-24

  "Your Lord has decreed that you worship none but Him, and to parents, good treatment. Whether one or both of them reach old age with you, say not to them 'ugh' and do not repel them but speak to them a noble word."

• Al-Kahf 18:54

  "We have certainly diversified in this Qur'an, for the people, every [kind of] example" (wa laqad sarrafna...). Describes rhetorical and didactic variety rather than legal completeness; classical exegetes have never read it as a legal-sufficiency claim, and it is a comparatively weak inclusion even in popular Quranist verse-lists.

• Maryam 19:33-35

  "And peace was upon me the day I was born, and will be the day I die, and the day I am raised alive again. That is Jesus, son of Mary, a statement of truth, about which they dispute. It is not fitting for God to take a son. Glory be to Him! When He decrees a matter, He simply says to it, 'Be,' and it is."

• An-Nur 24:30-31

  "Tell the believing men to lower their gaze and guard their private parts... And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [ordinarily] appears thereof, and to draw their khimar [head-covering] over their bosoms..." (condensed)

• Al-Ahzab 33:35

  "Indeed, the Muslim men and Muslim women, the believing men and believing women... [a long list of paired masculine and feminine virtues, concluding] for them God has prepared forgiveness and a great reward." (condensed; the paradigm verse for moral and spiritual equivalence between men and women.)

• Al-Ahzab 33:53

  "...And when you ask [his wives] for something, ask them from behind a screen [hijab]. That is purer for your hearts and their hearts..." (condensed; the so-called "hijab verse," addressed in its immediate context specifically to the Prophet's wives and household.)

• Al-Ahzab 33:59

  "O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments [jilbab]. That is more suitable that they will be known and not be abused/harmed. And God is ever Forgiving, Merciful."

• Az-Zumar 39:23

  "God has sent down the best of discourse" (ahsan al-hadith). An aesthetic/rhetorical claim about revelation's superiority, not a technical statement about the later Hadith genre — though the verse's self-referential use of the word hadith is cross-referenced against the Qur'an's other occurrences of the term.

• Fussilat 41:3

  "A Book whose verses are set out distinctly" (kitabun fussilat ayatuhu). Shares its root and sense with 6:114: a claim about the text's internal clarity of exposition, not self-evidently a claim about covering every future legal contingency.

• Az-Zukhruf 43:22-23

  "Indeed, we found our fathers upon a religion, and we are, in their footsteps, guided.' And similarly, We did not send before you any warner into a city except that its affluent said, 'Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.'"

• Al-Jathiyah 45:6

  "In what discourse (hadith) after God and His signs will they believe?" A rhetorical challenge to disbelievers; reading it as targeting the later Hadith genre specifically is anachronistic on the majority view, though some Quranist readings take it as an implicit rejection of Hadith as a category.

• At-Talaq 65:1

  "O Prophet, when you [Muslims] divorce women, divorce them for their waiting period and count the waiting period, and fear God, your Lord. Do not turn them out of their homes, nor should they [themselves] leave, except in case they are guilty of a clear immorality." (condensed)

• Al-Mursalat 77:50

  "In what discourse (hadith) after this will they believe?" — the same rhetorical formula as 45:6, read the same way: a challenge to disbelievers rather than a targeted statement about the later Hadith genre.

• Al-'Alaq 96:1-5

  "Read, in the name of your Lord who created -- created man from a clinging clot. Read, and your Lord is the most Generous -- who taught by the pen -- taught man that which he knew not."

• Al-Ikhlas 112:1-4

  "Say: He is God, the One. God, the Eternal, Besought of all. He begets not, nor was He begotten. And there is none comparable to Him."