Hafs reads the active participle 'lasāḥirun' (a magician), referring to the Prophet himself. The variant reads the verbal noun 'lasiḥrun' (sorcery), shifting the reference to the message or the revelation being presented.

The variant reads with a shadda (tashdeed) on the letter dhāl, representing the assimilation of an original tā', which adds a sense of intensity and continuity to the meaning ('constantly remember') compared to the lighter form in Hafs ('take heed').

Hafs reads with a kasra on the hamza (innahu), beginning a new independent sentence ('Indeed, He...'). The variant reads with a fatha (annahu), making the clause subordinate and directly explaining the preceding 'promise' ('the promise... is that He...').

The prefix 'ya' (third person singular) in Hafs is read as 'nun' (first person plural) in the variant, shifting the subject from 'He makes distinct' to 'We detail'.

Hafs reads the verb in the passive voice (quḍiya), whereas the variant reads it in the active voice (qaḍā) attributing the action directly to God, which also shifts 'their term' from the subject of the passive verb to the object of the active verb.

The negative particle 'لَا' (not) is read as the emphatic particle 'لَ' (surely) by omitting the Alif. This changes the meaning from a negation ('nor would He...') to an affirmative assertion ('and surely He would have...').

The prefix letter changes from ya (two dots below) for the 3rd person plural ('they') to ta (two dots above) for the 2nd person plural ('you').

The prefix changes from ta' (second person 'you') to ya' (third person 'they') by shifting the dots, changing the address from direct speech to an indirect reference to the people.

By changing the placement of the dots on the identical unpointed Arabic skeleton (five 'teeth' before the letter Raa), the root changes from s-y-r (to make travel) to n-sh-r (to scatter or spread).

The word changes from the accusative case (mansub) in Hafs, acting as an adverbial expression of state or time, to the nominative case (marfu') in the variant, making it the predicate (khabar) of the sentence 'your oppression... is the enjoyment'.

Hafs reads 'qiṭaʿan' (plural) meaning 'pieces', while the variant reads 'qiṭʿan' (singular noun) with a sukun on the letter ta, shifting the meaning to a 'portion' or 'dark phase' of the night.

The change in dots from a 'ba' (one dot below) to a 'ta' (two dots above) changes the root from ba-lam-waw (to test/experience/stand trial) to ta-lam-waw (to read/recite).

The noun changes from the singular 'word' (kalimatu) to the plural 'words' (kalimātu).

The skeletal text (rasm) is identical, but the vowels and shaddah differ. Hafs reads 'yahiddī' (a contraction of the Form VIII 'yahtadī'), meaning 'to find guidance' or 'guide oneself'. The variant reads 'yahdī' (Form I), meaning 'to guide others'.

The prefix of the verb changes from a yaa (indicating third person singular 'He') to a noon (indicating first person plural 'We').

The verb changes from passive in Hafs (turja'ūna - will be returned) to active in the variant (tarji'ūna - return) due to a change in vowels.

The prefix ya' (indicating 3rd person) changes to ta' (indicating 2nd person plural), shifting the subject from 'they accumulate' to a direct address of 'you hoard'.

Both verbs shift from the 3rd person to the 2nd person by changing the prefix from ya' (ي) to ta' (ت). The address changes from speaking about others ('let them rejoice', 'they accumulate') to directly addressing the believers ('you should rejoice', 'you hoard').

Hafs reads 'asghara' (and 'akbara') in the accusative case (with fathah) as a negation, while the variant reads 'asgharu' (and 'akbaru') in the nominative case (with dammah) as the subject of a new clause.

The verb changes from Form IV (ajma'a - to resolve) to Form I (jama'a - to gather). Additionally, 'associates' changes from the accusative to the nominative case, making it an implied subject rather than a joined object.

The case ending changes from accusative (with a fatha) to nominative (with a damma), shifting its grammatical role from an accompanying object to a coordinated subject.

The variant changes the active participle 'sāḥir' (magician) to the intensive morphological pattern 'saḥḥār' (proficient/highly skilled sorcerer), emphasizing a greater degree of mastery in sorcery.

The variant adds the interrogative hamzah (ءَ), changing the declarative statement into a rhetorical question.

The Hafs reading uses a damma on the prefix (li-yuḍillū), which corresponds to the transitive Form IV verb meaning 'to lead others astray'. The variant uses a fatha on the prefix (li-yaḍillū), corresponding to the intransitive Form I verb meaning 'to stray' themselves.

Hafs reads with a fathah on the hamzah (annahu), forming a subordinate clause ('I believe that...'). The variant reads with a kasrah (innahu), beginning a new independent clause with emphasis ('I have attained belief. Indeed...').

The verb shifts from Form II (nunajjīka, emphasizing intense or active rescuing) to Form IV (nunjīka, meaning to save). The letters remain identical, changing only in vowels and shaddah.

The variant reads the noun in the plural form 'Words' (with an added alif, represented by a dagger alif in the rasm) rather than the singular form 'word', expanding the reference from a single decree to multiple decrees of the Lord.

The diacritical marks on the first letter change from two dots below (ي, yā') to one dot above (ن, nūn), changing the verb from the third-person singular ('He places') to the first-person plural of majesty ('We lay').

The variant reads the verb in Form IV (with a sukoon on the first nun and no shaddah on the jeem) instead of Form II (with a fatha on the nun and shaddah on the jeem), shifting the nuance from 'rescue' (intensive) to 'save'.

The verb shifts from Form IV (nunji) in Hafs to Form II (nunajji) in the variant. While both mean to save or deliver, the variant harmonizes the morphological form with the first verb in the verse.