CODE: 19

Two False Verses: Exposed

Nineteen years after the Prophet’s death, some scribes injected two false verses at the end of Sura 9. The Quran’s 19-based miracle exposes the injections, and thereby demonstrates one of its functions, i.e., to protect the Quran from any tampering.


Hundreds of proofs exposing these false verses over the past 40 years have accumulated. This is not a mere theory or hypothesis. Recognizing this crime does not guarantee any salvation: it is extra, academic information. For many, it increases their faith knowing that this is the only book in history with such a built-in virus detector. Despite this distortion making up 0.000315159155% of the text, it stands out like a sore thumb. The sheer volume of evidence will lead masses to reject these verses once it enters mainstream discussions.


  1. Historical

  2. Linguistic

  3. Contextual

  4. Logical

  5. Mathematical


[9:128] لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ​

[9:129] فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ

"A messenger has come to you from among yourselves. He is concerned by your suffering, anxious for your wellbeing. To the believers he is gracious, merciful."

"If they turn away, then say, 'Sufficient for me is God, there is no god except He. I put my trust in Him. He is the Lord with the great throne.'"



In contrast to all other 113 chapters, Chapter 9 is the only chapter without the Basmalah (opening statement):

There are two main theories for this phenomenon:

1. This is simply how the Quran was dictated and passed down. We do not know exactly why. []

2. It is not befitting to allude to God's mercy in this chapter due to the harsher nature of its verses (against the hypocrites). []

Such vague and subjective explanations leads one to only be more curious. We now realize a major wisdom behind this omission: the same Sura was tampered with. The conspicuous absence of the Basmalah draws great attention to this crime. Interestingly, despite this tampering, it ends up proving the deliberate nature of the miracle more. For example, exactly 19 chapters after the missing Basmalah (9:0), God's wisdom called for inserting a second Basmalah in the middle of the chapter (27:30). This deliberately maintains an overall 114 [19x6] Basmalah's in the entire Quran. 



1. God promises to preserve the 'reminder' (dhikr) (15:9). The 'reminder' denotes the Quran's code in various verses (15:6, 21:2, 26:5, 38:1, 38:8, 74:31).

2. The Quran is preserved in a 'master tablet' (85:21-22). The true master tablet is only with God.

3. No falsehood can enter the Quran (41:42). One of the major functions of the Quran's mathematical miracle is to guard every letter and every aspect of the Quran. Thus, any tampering (falsehood) is immediately recognized.  

4. The law of preservation, just like any other law, has no reason to explicitly exist if it is never actually violable. Theoretically nobody could ever tamper with the Quran, why would God then promise preservation? For example, a law that "Mr. X cannot leave the room" has no reason to exist if this person never will or can leave the room. However if one day he does attempts to leave the room, and then is forced back in, the law is recognised and is witnessed in action. This is the case with the tampering of Sura 9. 

5. Logically, there is no direct force stopping anyone from playing around or slightly distorting the word of God. We already know other scriptures such as the Bible and Torah have been tampered with over time. Modifications to the text (even if due to genuine scribal errors) are equally inevitable with the Quran. Being faced with this harsh reality, along with no immediate answers, Muslim academics are forced to compromise and narrow the extent of preservation to the more broader meanings within the verses. Another popular theory is that there are "7 equally valid readings" of the Quran revealed to the prophet all at once! These 'desperate' answers lead to a partial disowning of the text's integrity. Top Islamic scholars such as Dr. Yasir Qadhi have openly admitted preservation to be among the most controversial facets of traditional Islam, who notes the "standard narrative has holes". (video)

6. For God's preservation to be true with the Quran - it must cater to this historical vulnerability. Now this does not mean bending the laws of physics to make printers explode if prints out errors. It has to be 'ahead' of human free will to distort the text. Today's digital age utilizes public key cryptography & encryption to validate and trust messages between senders and recipients. The Quran uses a similar system with the number 19 to ascertain the Quran's divine authorship and authenticate the very text itself. This can only be achieved by having an extremely harmonious, probability-defying interlinking between all observable and quantifiable parameters of the Quran, consistently pointing back to one defined common denominator - which in this case, is the number 19. (74:16-37)

7. The mysterious initials: along with all many other mechanisms that preserve the Quran, these mysterious initials (ranging from 1-5 letters, prefixing 29 chapters) are among the most exacting forms of preservation. They protect the deepest layer of the Quran; its very letters. A well-recognized example of this in action is with the "ص" (SS) initial, that allowed us to confirm the correct spelling for a word "bastatan", in verse 7:69 (ص vs س). Modern printings of the Quran acknowledge the discrepancy and include both letters as possible spellings. Of course, one of them clearly has to be wrong unless we are assuming there is more than one Quran (which contradicts 85:21-22). The Code thus allows us to pinpoint the most slightest of errors. See Appendix 1.

Sura 9 No Basmalah


FACT 1. Every verse of the Quran was verified by a multiplicity of witnesses, except for the last two verses of chapter 9. They were found only with Khuzeimah Ibn Thaabet Al-Ansaary. 
Hadith exposes tampering with Sura 9 in Quran
Hadith exposes tampering with Sura 9 in Quran
More references: [1] [2] [3] 

Note: another verse, 33:23 is also claimed to have only one witness. This is false. They were testified to and recalled (the same report makes it clear). 9:128-129 is a completely unique case with only one individual's testimony documented.

FACT 2. To justify this crime, they came up with a hadith stating that Khuzaima's testimony is worth 2 people! Ironically, the same hadith shows him bearing false testimony to an event. How could this end up earning him the power of two witnesses?
Khuzaima Ibn Thabit Bears False Witness - His Testimony Becomes Worth Two People.
FACT 3. Sura 9 is a Medinan chapter. Strangely, tradtional Quranic printings label the last two verses as Meccan. Such a phenomenon does not exist with any other chapter.
Sura 9 Title Card.png
FACT 4. Additionally, Sura 9 was revealed towards the very end of the prophet's life (2nd last revelation). This makes it impossible to suddenly have a Meccan verse, almost a decade after migration to Medina, mixed within a Medinan chapter. 

FACT 5. Even more, Khuzaima, the only witness, was an "Ansar" (full name: Khuzaima ibn Thabit Dhu’sh-Shahadatain al-Ansari / خزيمة بن ثابت ذو الشهادتين الأنصاري). He was a late Medinan-Muslim. How could a Medinan Muslim be having earlier Meccan verses?

FACT 6. It is historically documented that that Ali ibn Abi Talib, the fourth Caliph (656 - 661 AD) was outraged due to the tampering with the Quran. Below is a reference from The Perfect Guide To The Sciences of the Quran (الإتقان في علوم القرآن) by Jalal-al-Din `Abd al-Rahman al-Suyuti, Sunni-Egyptian Imam, scholar and historian (849-911 AH / 1445-1505 AD):
AL ITQAAN FEE 'ULUM AL QURAN (الإتقان في علوم القرآن), Jalaluddin Al-Suyuty, Al Azhareyyah Press, Cairo, Egypt, 1318 AH. 'Ali says "something has been added to the Quran"
The full book is available on the web here (PDF). See page 130 to locate the exact quote.

FACT 7. Islamic historians admit there was a major compromise with these two verses, in great contrast to the rest of the Quran. See below quote from THE HISTORY THE QURANIC TEXT by Mohammad Mustafa al-Azami, Saudi Arabian Hadith scholar:
History of the Quranic Text Page 83-84.png Authentication of the Quran: Last Two Verses from Sura Bara'a
Image Credits: Quran Talk Blog

FACT 8. Nineteen years after the prophet's death, during Uthman's reign, a committe of scribes were appointed to make several copies of the Quran to be dispatched to new Muslim lands. The copies were to be made from the original Quran, left behind by Muhammed along with instructions with where to place each verse (it was in chronological order of revelation). The last sura revealed in Medina was Sura 9. Only Sura 110, a very short sura, was revealed after Sura 9, in Mina.

During this compilation, one of the scribes suggested to add a couple of verses to honor the prophet - and the majority agreed. 'Ali was outraged, and this major conflict led to the following disastrous consequences:

(1) `Uthman was assassinated, and `Ali was installed as the fourth Khalifa.

(2) A 50-year war erupted between the new Khalifa and his supporters on one side, and the Mohammedan distorters of the Quran on the other side.

(3) `Ali was martyred, and eventually his family, the prophet Muhammad's family, except for some women and children, were killed.

(4) The disaster culminated in the infamous Battle of Karbala, where `Ali's son, Hussein, and his family were massacred.

(5) The Muslims were deprived of the pure, unaltered, Quran for 1400 years.

The distorters of the Quran finally won the war, and the "official" history that came to us represented the victors' point of view. This apparent victory for God's enemies was, of course, in accordance with God's will. In just two decades after the Prophet's death, the idol worshipers who were defeated by the Prophet in the conquest of Mecca (632 AD) reverted to idolatry. Ironically, this time around their idol was the Prophet himself. Such idol worshipers obviously did not deserve to possess the pure Quran. Hence the blessed martyrdom of the true believers who tried to restore the Quran, and the apparent victory for the distorters of God's word.

The first peace time ruler after this lengthy and disastrous war was Marwan Ibn Al Hakam (died 65 AH/684 AD). One of the first duties he performed was to destroy the original Quran, the one that was so scrupulously written by the Prophet's own hand, "fearing it might become the cause of NEW disputes" [see `ULUM AL-QURAN, by Ahmad von Denffer, Islamic Foundation, Leicester, United Kingdom, 1983, Page 56.].

Ulum al Quran (pg 56)
The question an intelligent person must ask is: "If the original Quran were identical to the Quran in circulation at that time, why did Marwan Ibn Al-Hakam have to destroy it?!"



لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِٱلْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ​​

"A messenger has come to you from among yourselves. He is concerned by your suffering, anxious for your wellbeing. To the believers he is gracious, merciful."

FACT 1. The word 'azīzun' [عَزِيزٌ] occurs in 98 verses and consistently refers to 'might', 'power', 'dignity', etc. In 9:128, it suddenly holds an entirely different meaning: 'grievous?'... 'concerned'...?

FACT 2. The word 'ḥarīṣun' [حَرِيصٌ] comes from the root 'ح ر ص' and occurs 4 times in the Quran only, and in the context of 'desire'. But in the context of 9:128, it it translated as 'concerned'?

Sura 9-129 'Harisun'.png

FACT 3. The word 'raūfun' [رَءُوفٌ] occurs 10 times in the Quran and means "Kind" or "Compassionate", with every single instance throughout the Quran is in reference to God. But in 9:128, it refers to the prophet?

FACT 4. The word 'raḥīmun' [رَّحِيمٌ] occurs 114 [19x6] times in the Quran, meaning "Merciful" with every single instance again for God alone. But in 9:128, it refers to the prophet?

NOTE: These outliers and inconsistencies pointed out is with the singular forms, which is always used for God alone. The plural forms of 'raufun' [in 57:27, 24:2) and 'rahimun' [in 48:29] are used in a general sense, for other than God.


Fact 5. 'raūfun raḥīmun' is one of the common twin attributes in the Quran that God uses to refer to Himself, and to remind us of His attributes. This specific twin attribute occurs 8 others times:

[2:143] وما كان الله ليضيع إيمنكم إن الله بالناس لرءوف رحيم

God never puts your worship to waste. Towards the people God is Compassionate, Most Merciful


[9:117] تاب عليهم إنه بهم رءوف رحيم (**just 10 verses before 9:128!!)

He has redeemed them, for He is towards them Compassionate, Most Merciful 

[16:7] وتحمل أثقالكم إلى بلد لم تكونوا بلغيه إلا بشق الأنفس إن ربكم لرءوف رحيم

And they carry your loads to lands that you could not reach without a great hardship. Surely, your Lord is Compassionate, Most Merciful

[16:47] أو يأخذهم على تخوف فإن ربكم لرءوف رحيم

Or it may strike them while they are fearfully expecting it. Your Lord is Compassionate, Most Merciful

[22:65] أن تقع على الأرض إلا بإذنه إن الله بالناس لرءوف رحيم

He prevents the heavenly bodies from crashing onto the earth, except in accordance with His command. Towards the people God is Most Kind,  Most Merciful

[24:20] ولولا فضل الله عليكم ورحمته وأن الله رءوف رحيم

God showers you with His grace and mercy. Towards the believers God is Most Kind, Most Merciful

[57:9] هو الذى ينزل على عبده ءايت بينت ليخرجكم من الظلمت إلى النور وإن الله بكم لرءوف رحيم

He is the One who sends down to His servant clear revelations, in order to lead you out of the darkness into the light. Towards you God is Compassionate, Most Merciful

[59:10] والذين جاءو من بعدهم يقولون ربنا اغفر لنا ولإخوننا الذين سبقونا بالإيمن ولا تجعل فى قلوبنا غلا للذين ءامنوا ربنا إنك رءوف رحيم

Those who became believers after them say, "Our Lord, forgive us and our brethren who preceded us to the faith, and keep our hearts from harboring any hatred towards those who believed. Our Lord, You are Compassionate, Most Merciful."

NOTE: 'Twin attributes' refer to both the mentioned attributes being an attribute of God. For example, Abraham is referred to as لأوه حليم, but "لأوه" is not a name ever used for God.